Once we reunite we will have the chance to finally get to know one another truly. Love will show each of us the way to the other. I am your soul sister, your bride. I am Kiara, the woman that you will naturally love by the powers above we were created to be forever in love; you are my soul man, my groom I have awaited your return. You are to be my everlasting husband the man that I crave to spend everlasting life with on planet earth. My prayers have been directed continually to the Ancient of Days that your soul may be persevered alive through the greatest tribulation that is soon to occur on planet earth. Jehovah has had it made known through His Son that His name is the most high above the earth and that Christ Jesus' name is the highest on earth. Through the name of the Son of God there is true salvation by His Father God because Jesus is the Mediator between humankind and His God the Father of Christ. God repeatedly throughout His Word the bible identifies Himself as Jehovah the only God infinitely till time indefinite. The ancient biblical scriptures reveal throughout the sixty-six little books Jehovah to be known as the only true God of heaven & earth. He calls Himself Jehovah God of Armies.

 

I have been found by the Shepherd King, His Father sent Shiloh to bring me to Him; upon my arrival the Almighty God of celestial Armies commissioned me to be the one to journey a far in search of you my dear one. I have prayed to be only yours so here I am in search of my dear one with the Lion of Judah (Jesus Christ) by my side invisible. Shiloh is invisible to the human eye because he has been resurrected into a spirit having a celestial soul (body) seen only by those knowing the true God. These ones exercise faith in the Only Begotten Son of God. Therefore, understand all understanding are the ones taught by Jehovah. It takes the eyes of the heart by discernment to recognize the true living Christ Jesus, the same Christ who has always been with His Father God except for the time he lay dead in the heart of the earth by his impalement in the flesh once for all times. Come find me once again my beloved boy-companion by awakening to true Love's calling.

 

Twenty years have gone by and still I believe true love will not fail us my dear one. I am writing you Charlie, that you may one day remember me; we saw each other at Prizzi Piazza on Franklin Avenue in Hollywood West. I was the girl with the long blond hair in shapes that wove its wondrous mass of wild curls in all directions under the smoked skies of Hollywood West.

 

You were that guy that just stared forever into my eyes. I haven't seen you since that day because I made a choice to turn away. It still was not the right time and I new this my life was in an opposite direction back then as if I was in an invisible maze looking through back into you I saw us in the future that is now the present days.

 

Twenty years is a long time to await true love yet when I first saw you it was an answered prayer in which I had simply prayed to see the man God had chosen for me in a glance. You appeared on that day in mid July your eyes bringing me into yours forever till the end of time. Love is strong yet gentle. Love is courageous as it is humble, meek and mild is all that I am my lover, my husband till the end of time. Love Kiara.

 

Let us free each other every day my dear Charles by learning to always love the other in loving ways. Let us live together in love faithfully; beautiful and strong is what we will be. I have asked God the Grand Creator to bring me home to you wherever you are residing upon this earth. Charlie, call out to me that I may hear your welcoming voice. Call out to me with your heart that I may recognize true love. True love is rewarding. "God is not unrighteous so as to forget your work and the love you showed for his name." Hebrews 6:10.

 

I remember your hand gentle upon my aching soul, healed by a patient wisdom slow. I remember you, you are my deepest of love as I am to you endless love, love Kiara. My greatest interests are all the wonderful things that life was meant to be. I am still discovering the wonders of life. I wait patiently to be with the man I walked with once on earth. He searched me with a glance, his eyes filtering the deepest parts of me. I await your return with a patient wisdom slow my darling Charlie. Love Kiara Chelsea Reese.

 

I remember his face and the way his soft honey amber eyes searched into me deeply and I wonder if he remembers me? Twenty-one years since that day in mid July on Franklin avenue West. The ocean captivates me. I am drawn to it by its perfect beauty and daydream of the day we meet face to face with true love in our embrace. The true God only knows who and where my dear one is. My first words written to him would be by the spirit of truth. God to Charlie: "the spirit of Jehovah will become operative upon you, God to Charlie: "you will certainly speak as a prophet and be changed into another man." 1 Samuel 10:6. I believe true love will conquer all because love never fails.

 

The good news of the Kingdom of God is what I will share with my Soul-mate. “There are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.” 2 Peter 3:13.

 

I wonder what we will say to each other when once again we meet. Twenty years ago so many words were left unsaid when only our eyes met. Prizzi's piazza is where our eyes first met. It was but for a moment, a moment never forgotten in a memory embedded for a lifetime. Kiara. God’s theocratic points of prophecy are made clear throughout this shared letter of love, life and hope. Charlie: [the spirit Jehovah will become operative upon you, you will certainly speak as a prophet and be changed into another man.] Kiara.

 

Charlie, the most powerful love of all is the love I give to you in this eternal love letter it is the love of agape. Forever & always Kiara. Love letters in the Sand letters from Kiara by JasMine Snow are sent to you as God's free gift in spirit & in truth for your heart to feel the hope by the rescue of the good news.

 

Let not true love pass you by, hear the spirit of truth. God will have His Day of Fury and Glory in Sanctifying His holy name. My dear one, may your heart reside with the truth of the good news.

 

I listen as you sing your songs, enjoying the underlying harmonious sounds of your music embracing me like wings of a dove. Young as the gazelles we both were running fast and free towards the mountain of spice to find refreshment by God's creations under the sun.

 

Beloved one, I am Kiara, coming to you in love so that I may feed you the heavenly manna that will strengthen you in your time of need. Upon our mountain we played as children in a sandbox filled of cinnamon, ginger, and mint, tamed by the love growing in each of our hearts. Minute by minute deeper we delve into this journey of love discovering joy, peace of mind & happiness even if words are still unspoken.

 

It was you standing there not far from me with love struck hearts we shared from innocents and with love intertwining us. My dear one has eyes like a forest of toffee haven. "His eyes are like doves by the channels of water, "His appearance is like Lebanon". I once laid eyes upon the man that was to be my forever. God, my helper and my comfort, return him to me as a God fearing prince reflecting God’s Christ.

 

Sweeter than the nightingales voice, I hear my boy companion calling out to me. Charlie Yohnah's song of love in search of true love sings out to me echoing in my ears like summer nights gentle breeze in its wind song on this night. My dear one I can hear him. It is my boy-companion on his bass guitar high in the hills of West Hollywood strumming his melancholy cry in search of me. He sends his song out across the universe. His voice carrying far into the midnight skies, his songs of love’s lullabies are sung, fingers strumming out notes I see him in the far distance across the seas on his base guitar. Far above the Hollywood hills, his guitar gently weeps into my open heart.

 

Kiara speaks aloud: "My dear one has answered and said to me, rise up, you girl companion of mine, my beautiful one, and come away. . . . Blossoms themselves have appeared in the land, the very time of vine trimming has arrived, and the voice of the turtledove itself has been heard in our land. As for the fig tree, it has gained a mature color for its early figs; and the vines are abloom, they have given [their] fragrance. Rise up, come, O girl companion of mine, my beautiful one, and come away." Charlie speaks aloud: "O my dove in the retreats of the crag, in the concealed place of the steep way, show me your form," Charlie continues to speak aloud: "let me hear your voice, for your voice is pleasurable and your form is comely.’” Song of songs 2: 10-14.

 

My dear one has asked me: “Place me as a seal upon your heart, as a seal upon your arm; because love is as strong as death is, insistence on exclusive devotion is as unyielding as She´ol is. Its blazings are the blazings of a fire, the flame of Jah." Song of songs 8:6.

Students return to classroom for growth in wisdom, faith

 

By Ambria Hammel | Aug. 16, 2010 | The Catholic Sun

 

After climbing her way through the ranks, Danage Norwood-Pearson came to orientation day Aug. 9, ready for her senior year at St. Mary’s High School.

 

“I like my classes. They’re going to be fun,” Norwood-Pearson said during break after fourth period.

 

She said theology class should be especially fun because of the students and the fact that the teacher is one of St. Mary’s newest faculty members: Fr. Robert Bolding, campus chaplain.

 

Mixing academics, faith and fellowship is what a Catholic education is all about, administrators and teachers throughout the diocese reminded students when school resumed this month.

 

“If we all pray together and work together, we will all be celebrating together” on graduation day, Suzanne Fessler, principal at St. Mary’s, told the senior class.

 

Classes at some diocesan schools are facing declining enrollment, but that didn’t stop students at every grade level from coming prepared for the demands of a new academic year.

 

Norwood-Pearson was one student among many who had summer homework. She also got right back into athletics as a volleyball player.

 

Others, like Bourgade freshman Megan Burke, who also plans to play volleyball, spent the final weeks of summer vacation organizing school supplies and buying new uniforms.

 

“I try them on about twice a week just for fun,” she said during a campus cleanup day

July 31. Burke, a Ss. Simon and Jude alumna, has worn school uniforms all of her life.

 

Getting back into a uniform was one thing St. Mary’s freshman Daniel Wright dreaded. The public school transfer wore school uniforms through seventh grade and enjoyed free dress last year.

 

Despite the uniform, Wright — who spent his final days of summer in drills with the football team — looks forward to being successful on and off the field.

 

Megan Nestor, a sophomore at Xavier College Preparatory, said her time at cheer camp in early July helped the team grow closer. She looked forward to seeing the rest of her friends too and getting back into the school rhythm.

 

That daily routine is all new for young learners at Our Lady of the Lake Preschool and Kindergarten in Lake Havasu City. The 10-year-old facility welcomed its first kindergarten class earlier this month.

 

“We have been very pleased with the support of our community,” Deacon Jeff Arner, director, said of the expansion, noting the more than $7,000 it raised in start up costs. “The parents just wish their children could just stay here with a pre-K through 12th grade Catholic school.”

 

Deacon Jeff spent the early weeks of summer pushing the June 30 tax credit deadline to help families finance Catholic education. Parishioners contributed more than $36,000 in state tax dollars to the school through the Catholic Tuition Organization of the Diocese of Phoenix.

 

Kathryn Makar called Catholic school “mandatory” for children in today’s social climate where morality appears to take low priority. The long-time Our Lady of Mount Carmel parishioner said she always knew about the school, but admitted, “I didn’t know it was this good until we experienced it.”

 

Makar said families receive loving support in raising their children and the students, like her fourth-grade daughter, Angela, learn about charity and faith.

 

“The best thing is that you make friendships and that they’re faith-filled,” Makar said.

 

The senior class president at St. Mary’s agreed that it’s important to be a faith-filled student. He challenged fellow seniors to take ownership of the school as they all work toward one goal: a relationship with Christ.

 

“He’s above all of your problems. He’s above all of your worries, everything that’s going on in your life,” Estevan Wetzel said during senior orientation. “Seek God in this school. You can find Him.”

 

Students at Most Holy Trinity planned to be Christ for one another this school year, especially its 20 new students. The student council planned ways to welcome them and increase overall school spirit during the first two weeks.

 

“I’m excited for the new students,” said seventh-grader Hayley Brizzee, vice president of the school council. “We’re a really small school, so when new students come in, it’s ‘welcome to our family.’”

 

The students will also welcome three young women religious from the Society of Our Lady of the Most Holy Trinity to the school later this month. Sisters Mary Emmanuel Schmidt, Alison Marie Conemac and Maria Victoria Tate will teach the preschool students.

 

The gray-habited sisters, two of whom play the guitar, are meant to complement the parish priests from the same order.

 

“We try to show how the vocations work together and they complement one another” including the laity, said Sr. Anne Marie Walsh, SOLT, superior of the order.

 

Fr. John Lankeit, pastor at Ss. Simon and Jude School, touched on the role of the laity, particularly parents, when it comes to instruction in the faith during the TV Mass Aug. 8. Priests and religious are there to support them, he said, but parents are the first teachers of the faith.

 

Fr. Lankeit reminded them that children learn best by example.

 

“Parents, you have been charged with the awesome duty of getting your kids to heaven… You are not just caretakers of children, but stewards of souls,” Fr. Lankeit said. “Is there anything greater to be entrusted with than the immortal souls of your children?”

 

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I think all of us have two sides to our personalities: sometimes we are out going and sometimes we like to be alone; sometimes we like classical music and other times we just want to listen to electric guitar; sometimes we like change and sometimes we don’t. Generally speaking I love routine, I don’t like change (at all, if you ask people close to me); however, in my relationship with God I like change for many reasons:

 

1) The word ‘relationship’ is an active and dynamic word to me. For example, we cannot have a meaningful conversation with someone—and know that person personally--if we keep repeating the same dialogue to them every day.

 

2) God’s goal for our lives, and it should be our goal too, is to be conformed to the likeness of His Son, Jesus Christ. And we all know He is perfect and so if we keep growing spiritually every day for the rest of our lives, it would still not be enough to reach His awesome holiness. How about if we don’t even change—if we just continue living our routine lives?!

 

3) I’ve found that no matter how much I think I know spiritually and how much spiritual wisdom I possess, there is always something deep (or sometimes something that seems so simple but I’ve completely missed) God wants to teach me and reveal about Himself that I didn’t know.

 

And so I often pray that God makes me uncomfortable, shakes me emotionally and spiritually, and to do whatever it takes to change me or motivate me to seek change…even if it means He sends very painful trials in my life. And He usually honours that prayer and does send painful trials to draw us closer to Him, conform us to the likeness of His Son, teach more about who He is, and glorify Himself through us and our responses to our trials.

 

Currently, I am in the midst of a very painful trial—and have been for sometime now; it is something I had prayed for few years ago, and so when I went through it some time ago and one day was complaining about it in prayer the Holy Spirit reminded of that prayer I had prayed few years ago (which I had forgotten all about) and I understood that He was just responding to my prayer through this painful trial—as usual He is being faithful by answering my prayer for my own good and His glory. And one day when I see its end, God’s way that is, I will share it with you. I usually don’t like to quote people in my writings—I’d rather quote scripture—but I think those quotes are supported by the Bible’s teachings:

 

"Whatever brings you to your knees in weakness carries the greatest potential for your personal success and spiritual victory." (Charles Stanley)

 

"No one enjoys feeling weak, whether it is emotionally, spiritually or physically. There is something within the human spirit that wants to resist the thought of weakness [or pain]. Many times this is nothing more than our human pride at work. Just as weakness carries a great potential for strength, pride carries an equally great potential for defeat." (Charles Stanley)

 

“Adversity is always unexpected and unwelcomed. It is an intruder and a thief, and yet in the hands of God, adversity becomes the means through which His supernatural power is demonstrated.” (Charles Stanley)

 

“Yieldedness [pain has its very effect way of breaking our self centeredness, disobedience, and self will] and is vital in listening to what He has to say.” (Charles Stanley)

 

"God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." (C.S Lewis)

 

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However, recently God has also been sending me encouragement to change through the messages of (what I believe) a very faithful servant of His and godly man, and that is: Paul Washer.

 

As soon as I saw those fruits I remembered the verses I have posted on the capture, and so I photographed them. I do realize some Christians may feel uncomfortable with those verses (I certainly was before; and even know there are verses that I don’t understand and make me uncomfortable), but that’s the whole point of this topic: feel uncomfortable, be uncomfortable, so you let God do His work in changing you. That’s why I dedicated this whole photograph to the sermons of Paul Washer. My hope and prayer is that you seriously consider listening to them, but before you listen to them that you pray the Holy Spirit use them to conform you to the likeness of your Lord and Saviour, and to honour the Father through your life—through the change He is going to do in your life.

 

Paul Washer - Shocking Message (full length)

www.youtube.com/watch?v=uuabITeO4l8

 

Isn't it Enough? (Paul Washer's Secret)

www.youtube.com/watch?v=J471VobaZks

 

We Have Forgotten that the Way is Narrow - Paul Washer

www.youtube.com/watch?v=1_hGBFVzYZ4

 

"I'm Not Ashamed of the Scandal." (Paul Washer)

www.youtube.com/watch?v=teLvofaVeEA

 

Be a Man... Biblically (Paul Washer)

www.youtube.com/watch?v=xZ0kJW3nz4

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My last words are those: Do you suffer from an addiction? May be it is a sexual sin, uncontrollable anger, or deep rooted pride? Do you hate the fact that you have not changed for the better—become more like Jesus-- in a while? Do you desire God to do His work in your life, to fulfill His purpose in your life? I challenge you to pray asking Him to do whatever it takes--even sending you through very painful trials--to change you, free, heal you, and glorify Himself through your life.

 

(Toronto, ON; summer 2008.)

   

Architect: Sigurd Lewerentz (1885-1975),

Built in 1966

 

The Christening font

The christening area is located at the church entrance. It is shaped as a rock and the floor bends upward. The crack in the floor represents episode when Moses cracked the rock with his staff making water flow from it. At the christening, the priest stands in a place on the floor marked with a cross. The Christening font is made of a white mussel from the Indian Ocean. The never ending drip reminds us of God’s never ceasing Grace. See the entire Christening font

 

The Architect

The architect, Doctor of Technology, Sigurd Lewerentz (1885-1975) was 77 years old when he was asked to create St. Petri church. He had behind him, in addition to studies at Chalmers’ university, many years of collected experience, which he could now draw on. Full of life, knowledgeable, independent of all architectural traditions and styles he set about his task. He concentrated all his artistic passion on this task. What he created is not a product of a drawing-board. The placing of every brick is determined directly by him on the spot or indirectly by the instructions he gave to the artisans. The watchful eye of the architect constantly followed the work on the site.

 

Facts

The church was consecrated on 27th of November, 1966 by Bishop Martin Lindström. The nave is built according to “circumstantes”, the idea of the central place of worship. The area is quadratic, 18 x 18 meter. The height is 6 meter in the east and 5 meter in the west. The nave rests on and is built around a cross of iron (the T-cross or the Antonius-cross). The cross should be essential in the preaching and activity of the church as well as in human life. The ceiling is formed as archs and is a symbol of human spirit life as a waving movement. The building has no arched windows. The window-glasses are directly mounted on the outside of the wall with brackets, which gives a feeling of missing windows. All electric wiring and water pipes are mounted directly on the walls – nothing should be hidden into the church. The middle aisle corresponds to the holy way (via sacra) of old days which leads to the Holy Communion table. The walls are built up with the dark-brown brick from Helsingborg, which is made by hand craft as well as machine-made. No bricks are adjusted to suit – man is good enough to be used by God even if she is “odd, rough or not adjusted to suit”. The bricks are partly picked by the architect Lewerentz himself from a scrap-yard. Even human beings, who by others are considered as “scrap”, are suitable for the Lord. The daylight and the illumination are sparse. Too much natural light disturbs the full feeling according to the architect. Therefore the lamps must be lightened during service. Architect Lewerentz wanted to create a soft and warm surrounding with quiet and devotion. While sitting for a while in the church the details are coming forward. The chairs are from Denmark and originally designed for the Grundtvig-church (1940) in Copenhagen. Portable chairs in churches are an old tradition and give the opportunity to rearrange the furniture.

 

Source: Leaflet – Sankt Petri Church in Klippan – A Masterpiece by Sigurd Lewerentz

 

The church was renovated between the years 1979-1981 under the direction of architect Bengt Edman and the church copper roof has been changed during 2011.

 

More pictures of Sigurd Lewerentz’ work

 

Images of other architects' works

 

More information at the St. Petri web page

The fortifications of Famagusta are a series of defensive walls and other fortifications which surround the city of Famagusta in Northern Cyprus. The walls were built by the Lusignan Kingdom of Cyprus in the 14th century, and redesigned by Republic of Venice in 15th and 16th centuries before the siege of Ottoman Empire in 1571. The fortifications of Famagusta withstood an 11-month siege before the city capitulated to the Ottoman Empire in August 1571.

 

In the 13th century, Famagusta's harbour was defended by a tower, and it is possible that some form of fortification existed earlier. In the 14th century, the Lusignans built the Othello Castle to defend both the harbour and the town. Famagusta fell to the Genoese in 1373, and in 1489 it was taken over by the Republic of Venice along with the rest of Cyprus.

 

While Famagusta was under Venetian rule, the city was essentially a military base. The Othello Castle was modernized, and fortifications surrounding the entire city began to be built. The fortifications were designed by a number of military engineers, including Michele Sanmicheli and his nephew Giovanni Girolamo Sammichele. The latter arrived in Famagusta in around 1550, and he designed the Martinengo Bastion, which served as a prototype for various other fortifications in Europe and America. He died in Famagusta in 1559, while the fortifications were still under construction.

 

The Fourth Ottoman–Venetian War broke out in 1570, when an Ottoman force invaded Cyprus and took control of most of the island including Nicosia within a few months. On 15 September, Ottomans surrounded Famagusta, which was the last Venetian stronghold on the island, and began the Siege of Famagusta. The city held out until August 1571, when the Venetians asked for terms of surrender. Although terms were agreed and the inhabitants began to evacuate the city, at the surrender ceremony Lala Mustafa Pasha learned that some Muslim prisoners had been killed and he had the Venetian commander Marco Antonio Bragadin mutilated and flayed alive, and the remaining Christians in the city were massacred.

 

The Ottomans repaired the damaged parts of the walls, but did not make any major alterations. The city began to expand outside its walls in the late Ottoman period, and this increased after Cyprus fell under British rule.

 

Although many buildings within the old city of Famagusta is in a state of disrepair, the fortifications are still in relatively good condition.

 

The fortifications of Famagusta consist of an enceinte which is surrounded by a rock-hewn ditch on the landward side, and the harbour on the seaward side. Like the fortifications of Rhodes, which were built by the Knights Hospitaller between the 14th and 16th centuries, the walls of Famagusta show the transition between medieval fortification and the bastioned fortifications of the early modern period.

 

Famagusta is a city on the east coast of the de facto state Northern Cyprus. It is located east of Nicosia and possesses the deepest harbour of the island. During the Middle Ages (especially under the maritime republics of Genoa and Venice), Famagusta was the island's most important port city and a gateway to trade with the ports of the Levant, from where the Silk Road merchants carried their goods to Western Europe. The old walled city and parts of the modern city are de facto part of Northern Cyprus as the capital of the Gazimağusa District.

 

The city was known as Arsinoe or Arsinoë (Greek: Ἀρσινόη, Arsinóē) in antiquity, after Ptolemy II of Egypt's sister and wife Arsinoe II.

 

By the 3rd century, the city appears as Ammochostos (Greek: Ἀμμόχωστος or Αμμόχωστος, Ammókhōstos, "Hidden in Sand") in the Stadiasmus Maris Magni.[5] This name is still used in modern Greek with the pronunciation [aˈmːoxostos], while it developed into Latin Fama Augusta, French Famagouste, Italian Famagosta, and English Famagusta during the medieval period. Its informal modern Turkish name Mağusa (Turkish pronunciation: [maˈusa]) came from the same source. Since 1974, it has formally been known to Turkey and Northern Cyprus as Gazimağusa ([ɡaːzimaˈusa]), from the addition of the title gazi, meaning "veteran" or "one who has faught in a holy war".

 

In the early medieval period, the city was also known as New Justiniana (Greek: Νέα Ἰουστινιανία, Néa Ioustinianía) in appreciation for the patronage of the Byzantine emperor Justinian, whose wife Theodora was born there.

 

The old town of Famagusta has also been nicknamed "the City of 365 Churches" from the legend that, at its peak, it boasted a church for every day of the year.

 

The city was founded around 274 BC, after the serious damage to Salamis by an earthquake, by Ptolemy II Philadelphus and named "Arsinoe" after his sister.[6] Arsinoe was described as a "fishing town" by Strabo in his Geographica in the first century BC. In essence, Famagusta was the successor of the most famous and most important ancient city of Cyprus, Salamis. According to Greek mythology, Salamis was founded after the end of the Trojan War by Teucros, the son of Telamon and brother of Aedes, from the Greek island of Salamis.

 

The city experienced great prosperity much later, during the time of the Byzantine emperor Justinian. To honor the city, from which his wife Theodora came, Justinian enriched it with many buildings, while the inhabitants named it New Justiniania to express their gratitude. In AD 647, when the neighboring cities were destroyed by Arab raiding, the inhabitants of these cities moved to Famagusta, as a result of which the city's population increased significantly and the city experienced another boom.

 

Later, when Jerusalem was occupied by the Arabs, the Christian population fled to Famagusta, as a result of which the city became an important Christian center, but also one of the most important commercial centers in the eastern Mediterranean.

 

The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta developed as a fully-fledged town. It increased in importance to the Eastern Mediterranean due to its natural harbour and the walls that protected its inner town. Its population began to increase. This development accelerated in the 13th century as the town became a centre of commerce for both the East and West. An influx of Christian refugees fleeing the downfall of Acre (1291) in Palestine transformed it from a tiny village into one of the richest cities in Christendom.

 

In 1372 the port was seized by Genoa and in 1489 by Venice. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. By the mid-14th century, Famagusta was said to have the richest citizens in the world. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the cathedral, the Square and the harbour.

 

In 1570–1571, Famagusta was the last stronghold in Venetian Cyprus to hold out against the Turks under Mustafa Pasha. It resisted a siege of thirteen months and a terrible bombardment, until at last the garrison surrendered. The Ottoman forces had lost 50,000 men, including Mustafa Pasha's son. Although the surrender terms had stipulated that the Venetian forces be allowed to return home, the Venetian commander, Marco Antonio Bragadin, was flayed alive, his lieutenant Tiepolo was hanged, and many other Christians were killed.

 

With the advent of the Ottoman rule, Latins lost their privileged status in Famagusta and were expelled from the city. Greek Cypriots natives were at first allowed to own and buy property in the city, but were banished from the walled city in 1573–74 and had to settle outside in the area that later developed into Varosha. Turkish families from Anatolia were resettled in the walled city but could not fill the buildings that previously hosted a population of 10,000. This caused a drastic decrease in the population of Famagusta. Merchants from Famagusta, who mostly consisted of Latins that had been expelled, resettled in Larnaca and as Larnaca flourished, Famagusta lost its importance as a trade centre. Over time, Varosha developed into a prosperous agricultural town thanks to its location away from the marshes, whilst the walled city remained dilapidated.

 

In the walled city, some buildings were repurposed to serve the interests of the Muslim population: the Cathedral of St. Nicholas was converted to a mosque (now known as Lala Mustafa Pasha Mosque), a bazaar was developed, public baths, fountains and a theological school were built to accommodate the inhabitants' needs. Dead end streets, an Ottoman urban characteristic, was imported to the city and a communal spirit developed in which a small number of two-storey houses inhabited by the small upper class co-existed with the widespread one-storey houses.

 

With the British takeover, Famagusta regained its significance as a port and an economic centre and its development was specifically targeted in British plans. As soon as the British took over the island, a Famagusta Development Act was passed that aimed at the reconstruction and redevelopment of the city's streets and dilapidated buildings as well as better hygiene. The port was developed and expanded between 1903 and 1906 and Cyprus Government Railway, with its terminus in Famagusta, started construction in 1904. Whilst Larnaca continued to be used as the main port of the island for some time, after Famagusta's use as a military base in World War I trade significantly shifted to Famagusta. The city outside the walls grew at an accelerated rate, with development being centred around Varosha. Varosha became the administrative centre as the British moved their headquarters and residences there and tourism grew significantly in the last years of the British rule. Pottery and production of citrus and potatoes also significantly grew in the city outside the walls, whilst agriculture within the walled city declined to non-existence.

 

New residential areas were built to accommodate the increasing population towards the end of the British rule,[11] and by 1960, Famagusta was a modern port city extending far beyond Varosha and the walled city.

 

The British period saw a significant demographic shift in the city. In 1881, Christians constituted 60% of the city's population while Muslims were at 40%. By 1960, the Turkish Cypriot population had dropped to 17.5% of the overall population, while the Greek Cypriot population had risen to 70%. The city was also the site for one of the British internment camps for nearly 50,000 Jewish survivors of the Holocaust trying to emigrate to Palestine.

 

From independence in 1960 to the Turkish invasion of Cyprus of 1974, Famagusta developed toward the south west of Varosha as a well-known entertainment and tourist centre. The contribution of Famagusta to the country's economic activity by 1974 far exceeded its proportional dimensions within the country. Whilst its population was only about 7% of the total of the country, Famagusta by 1974 accounted for over 10% of the total industrial employment and production of Cyprus, concentrating mainly on light industry compatible with its activity as a tourist resort and turning out high-quality products ranging from food, beverages and tobacco to clothing, footwear, plastics, light machinery and transport equipment. It contributed 19.3% of the business units and employed 21.3% of the total number of persons engaged in commerce on the island. It acted as the main tourist destination of Cyprus, hosting 31.5% of the hotels and 45% of Cyprus' total bed capacity. Varosha acted as the main touristic and business quarters.

 

In this period, the urbanisation of Famagusta slowed down and the development of the rural areas accelerated. Therefore, economic growth was shared between the city of Famagusta and the district, which had a balanced agricultural economy, with citrus, potatoes, tobacco and wheat as main products. Famagusta maintained good communications with this hinterland. The city's port remained the island's main seaport and in 1961, it was expanded to double its capacity in order to accommodate the growing volume of exports and imports. The port handled 42.7% of Cypriot exports, 48.6% of imports and 49% of passenger traffic.

 

There has not been an official census since 1960 but the population of the town in 1974 was estimated to be around 39,000 not counting about 12,000–15,000 persons commuting daily from the surrounding villages and suburbs to work in Famagusta. The number of people staying in the city would swell to about 90,000–100,000 during the peak summer tourist period, with the influx of tourists from numerous European countries, mainly Britain, France, Germany and the Scandinavian countries. The majority of the city population were Greek Cypriots (26,500), with 8,500 Turkish Cypriots and 4,000 people from other ethnic groups.

 

During the second phase of the Turkish invasion of Cyprus on 14 August 1974 the Mesaoria plain was overrun by Turkish tanks and Famagusta was bombed by Turkish aircraft. It took two days for the Turkish Army to occupy the city, prior to which Famagusta's entire Greek Cypriot population had fled into surrounding fields. As a result of Turkish airstrikes dozens of civilians died, including tourists.

 

Unlike other parts of the Turkish-controlled areas of Cyprus, the Varosha suburb of Famagusta was fenced off by the Turkish army immediately after being captured and remained fenced off until October 2020, when the TRNC reopened some streets to visitors. Some Greek Cypriots who had fled Varosha have been allowed to view the town and journalists have been allowed in.

 

UN Security Council resolution 550 (1984) considers any attempts to settle any part of Famagusta by people other than its inhabitants as inadmissible and calls for the transfer of this area to the administration of the UN. The UN's Security Council resolution 789 (1992) also urges that with a view to the implementation of resolution 550 (1984), the area at present under the control of the United Nations Peace-keeping Force in Cyprus be extended to include Varosha.

 

Famagusta's historic city centre is surrounded by the fortifications of Famagusta, which have a roughly rectangular shape, built mainly by the Venetians in the 15th and 16th centuries, though some sections of the walls have been dated earlier times, as far as 1211.

 

Some important landmarks and visitor attractions in the old city are:

The Lala Mustafa Pasha Mosque

The Othello Castle

Palazzo del Provveditore - the Venetian palace of the governor, built on the site of the former Lusignan royal palace

St. Francis' Church

Sinan Pasha Mosque

Church of St. George of the Greeks

Church of St. George of the Latins

Twin Churches

Nestorian Church (of St George the Exiler)

Namık Kemal Dungeon

Agios Ioannis Church

Venetian House

Akkule Masjid

Mustafa Pasha Mosque

Ganchvor monastery

 

In an October 2010 report titled Saving Our Vanishing Heritage, Global Heritage Fund listed Famagusta, a "maritime ancient city of crusader kings", among the 12 sites most "On the Verge" of irreparable loss and destruction, citing insufficient management and development pressures.

 

Famagusta is an important commercial hub of Northern Cyprus. The main economic activities in the city are tourism, education, construction and industrial production. It has a 115-acre free port, which is the most important seaport of Northern Cyprus for travel and commerce. The port is an important source of income and employment for the city, though its volume of trade is restricted by the embargo against Northern Cyprus. Its historical sites, including the walled city, Salamis, the Othello Castle and the St Barnabas Church, as well as the sandy beaches surrounding it make it a tourist attraction; efforts are also underway to make the city more attractive for international congresses. The Eastern Mediterranean University is also an important employer and supplies significant income and activity, as well as opportunities for the construction sector. The university also raises a qualified workforce that stimulates the city's industry and makes communications industry viable. The city has two industrial zones: the Large Industrial Zone and the Little Industrial Zone. The city is also home to a fishing port, but inadequate infrastructure of the port restricts the growth of this sector. The industry in the city has traditionally been concentrated on processing agricultural products.

 

Historically, the port was the primary source of income and employment for the city, especially right after 1974. However, it gradually lost some of its importance to the economy as the share of its employees in the population of Famagusta diminished due to various reasons. However, it still is the primary port for commerce in Northern Cyprus, with more than half of ships that came to Northern Cyprus in 2013 coming to Famagusta. It is the second most popular seaport for passengers, after Kyrenia, with around 20,000 passengers using the port in 2013.

 

The mayor-in-exile of Famagusta is Simos Ioannou. Süleyman Uluçay heads the Turkish Cypriot municipal administration of Famagusta, which remains legal as a communal-based body under the constitutional system of the Republic of Cyprus.

 

Since 1974, Greek Cypriots submitted a number of proposals within the context of bicommunal discussions for the return of Varosha to UN administration, allowing the return of its previous inhabitants, requesting also the opening of Famagusta harbour for use by both communities. Varosha would have been returned to Greek Cypriot control as part of the 2004 Annan Plan but the plan had been rejected by a majority(3/4) of Greek Cypriot voters.

 

The walled city of Famagusta contains many unique buildings. Famagusta has a walled city popular with tourists.

 

Every year, the International Famagusta Art and Culture Festival is organized in Famagusta. Concerts, dance shows and theater plays take place during the festival.

 

A growth in tourism and the city's university have fueled the development of Famagusta's vibrant nightlife. Nightlife in the city is especially active on Wednesday, Friday and Saturday nights and in the hotter months of the year, starting from April. Larger hotels in the city have casinos that cater to their customers. Salamis Road is an area of Famagusta with a heavy concentration of bars frequented by students and locals.

 

Famagusta's Othello Castle is the setting for Shakespeare's play Othello. The city was also the setting for Victoria Hislop's 2015 novel The Sunrise, and Michael Paraskos's 2016 novel In Search of Sixpence. The city is the birthplace of the eponymous hero of the Renaissance proto-novel Fortunatus.

 

Famagusta was home to many Greek Cypriot sport teams that left the city because of the Turkish invasion and still bear their original names. Most notable football clubs originally from the city are Anorthosis Famagusta FC and Nea Salamis Famagusta FC, both of the Cypriot First Division, which are now based in Larnaca. Usually Anorthosis Famagusta fans are politically right wing where Nea Salamis fans are left wing.

 

Famagusta is represented by Mağusa Türk Gücü in the Turkish Cypriot First Division. Dr. Fazıl Küçük Stadium is the largest football stadium in Famagusta. Many Turkish Cypriot sport teams that left Southern Cyprus because of the Cypriot intercommunal violence are based in Famagusta.

 

Famagusta is represented by DAÜ Sports Club and Magem Sports Club in North Cyprus First Volleyball Division. Gazimağusa Türk Maarif Koleji represents Famagusta in the North Cyprus High School Volleyball League.

 

Famagusta has a modern volleyball stadium called the Mağusa Arena.

 

The Eastern Mediterranean University was founded in the city in 1979. The Istanbul Technical University founded a campus in the city in 2010.

 

The Cyprus College of Art was founded in Famagusta by the Cypriot artist Stass Paraskos in 1969, before moving to Paphos in 1972 after protests from local hoteliers that the presence of art students in the city was putting off holidaymakers.

 

Famagusta has three general hospitals. Gazimağusa Devlet Hastahanesi, a state hospital, is the biggest hospital in city. Gazimağusa Tıp Merkezi and Gazimağusa Yaşam Hastahanesi are private hospitals.

 

Personalities

Saint Barnabas, born and died in Salamis, Famagusta

Chris Achilleos, illustrator of the book versions on the BBC children's series Doctor Who

Beran Bertuğ, former Governor of Famagusta, first Cypriot woman to hold this position

Marios Constantinou, former international Cypriot football midfielder and current manager.

Eleftheria Eleftheriou, Cypriot singer.

Derviş Eroğlu, former President of Northern Cyprus

Alexis Galanos, 7th President of the House of Representatives and Famagusta mayor-in-exile (2006-2019) (Republic of Cyprus)

Xanthos Hadjisoteriou, Cypriot painter

Oz Karahan, political activist, President of the Union of Cypriots

Oktay Kayalp, former Turkish Cypriot Famagusta mayor (Northern Cyprus)

Harry Luke British diplomat

Angelos Misos, former international footballer

Costas Montis was an influential and prolific Greek Cypriot poet, novelist, and playwright born in Famagusta.

Hal Ozsan, actor (Dawson's Creek, Kyle XY)

Dimitris Papadakis, a Greek Cypriot politician, who served as a Member of the European Parliament.

Ṣubḥ-i-Azal, Persian religious leader, lived and died in exile in Famagusta

Touker Suleyman (born Türker Süleyman), British Turkish Cypriot fashion retail entrepreneur, investor and reality television personality.

Alexia Vassiliou, singer, left here as a refugee when the town was invaded.

George Vasiliou, former President of Cyprus

Vamik Volkan, Emeritus Professor of Psychiatry

Derviş Zaim, film director

 

Famagusta is twinned with:

İzmir, Turkey (since 1974)

Corfu, Greece (since 1994)

Patras, Greece (since 1994)

Antalya, Turkey (since 1997)

Salamina (city), Greece (since 1998)

Struga, North Macedonia

Athens, Greece (since 2005)

Mersin, Turkey

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

  

AT the time when every one had left the neighbourhood of the Cross, and a few guards alone stood around it, I saw five persons, who I think were disciples, and who had come by the valley from Bethania, draw nigh to Calvary, gaze for a few moments upon the Cross, and then steal away. Three times I met in the vicinity two men who were making examinations and anxiously consulting together. These men were Joseph of Arimathea and Nicodemus. The first time was during the Crucifixion (perhaps when they caused the clothes of Jesus to be brought back from the soldiers), and they were then at no great distance from Calvary. The second was when, after standing to look whether the crowd was dispersing, they went to the tomb to make some preparations. The third was on their return from the tomb to the Cross, when they were looking around in every direction, as if waiting for a favourable moment, and then concerted together as to the manner in which they should take the body of our Lord down from the Cross, after which they returned to the town.

 

Their next care was to make arrangements for carrying with them the necessary articles for embalming the body, and their servants took some tools with which to detach it from the Cross, as well as two ladders which they found in a barn close to Nicodemus’s house. Each of these ladders consisted of a single pole, crossed at regular intervals by pieces of wood, which formed the steps. There were hooks which could be fastened on any part of the pole, and by means of which the ladder could be steadied, or on which, perhaps, anything required for the work could also be hung.

   

282

 

The woman from whom they had bought their spices had packed the whole neatly together. Nicodemus had bought a hundred pounds’ weight of roots, which quantity is equal to about thirty-seven pounds of our measure, as has been explained to me. They carried these spices in little barrels made of bark, which were hung round their necks, and rested on their breasts. One of these barrels contained some sort of powder. They had also some bundles of herbs in bags made of parchment or leather, and Joseph carried a box of ointment; but I do not know what this box was made of. The servants were to carry vases, leathern bottles, sponges, and tools, on a species of litter, and they likewise took fire with them in a closed lantern. They left the town before their master, and by a different gate (perhaps that of Bethania), and then turned their steps towards Mount Calvary. As they walked through the town they passed by the house where the Blessed Virgin, St. John, and the holy women had gone to seek different things required for embalming the body of Jesus, and John and the holy women followed the servants at a certain distance. The women were about five in number, and some of them carried large bundles of linen under their mantles. It was the custom for women, when they went out in the evening, or if intending to perform some work of piety secretly, to wrap their persons carefully in a long sheet at least a yard wide. They began by one arm, and then wound the linen so closely round their body that they could not walk without difficulty. I have seen them wrapped up in this manner, and the sheet not only extended to both arms, but likewise veiled the head. On the present occasion, the appearance of this dress was most striking in my eyes, for it was a real mourning garment. Joseph and Nicodemus were also in mourning attire, and wore black sleeves and wide sashes. Their cloaks, which they had drawn over their heads, were both wide and long, of a common grey colour, and served to conceal everything that they were carrying.

   

283

 

They turned their steps in the direction of the gate leading to Mount Calvary. The streets were deserted and quiet, for terror kept every one at home. The greatest number were beginning to repent, and but few were keeping the festival. When Joseph and Nicodemus reached the gate they found it closed, and the road, streets, and every corner lined with soldiers. These were the soldiers whom the Pharisees had asked for at about two o’clock, and whom they had kept under arms and on guard, as they still feared a tumult among the people. Joseph showed an order, signed by Pilate, to let them pass freely, and the soldiers were most willing that they should do so, but explained to him that they had endeavoured several times to open the gate, without being able to move it; that apparently the gate had received a shock, and been strained in some part; and that on this account the archers sent to break the legs of the thieves had been obliged to return to the city by another gate. But when Joseph and Nicodemus seized hold of the bolt, the gate opened as if of itself, to the great astonishment of all the bystanders.

 

It was still dark and the sky cloudy when they reached Mount Calvary, where they found the servants who had been sent on already arrived, and the holy women sitting weeping in front of the Cross. Cassius and several soldiers who were converted remained at a certain distance, and their demeanour was respectful and reserved. Joseph and Nicodemus described to the Blessed Virgin and John all they had done to save Jesus from an ignominious death, and learned from them how they had succeeded in preventing the bones of our Lord from being broken, and how the prophecy had been fulfilled. They spoke also of the wound which Cassius had made with his lance. No sooner was the centurion Abenadar arrived than they began, with the deepest recollection of spirit, their mournful and sacred labour of taking down from the Cross and embalming the adorable body of our Lord.

   

284

 

The Blessed Virgin and Magdalen were seated at the foot of the Cross; while, on the right-hand side, between the cross of Dismas and that of Jesus, the other women were engaged in preparing the linen, spices, water, sponges, and vases. Cassius also came forward, and related to Abenadar the miraculous cure of his dyes. All were deeply affected, and their hearts overflowing with sorrow and love; but, at the same time, they preserved a solemn silence, and their every movement was full of gravity and reverence. Nothing broke the stillness save an occasional smothered word of lamentation, or a stifled groan, which escaped from one or other of these holy personages, in spite of their earnest eagerness and deep attention to their pious labour. Magdalen gave way unrestrainedly to her sorrow, and neither the presence of so many different persons, nor any other consideration, appeared to distract her from it.

 

Nicodemus and Joseph placed the ladders behind the Cross, and mounted them, holding in their hands a large sheet, to which three long straps were fastened. They tied the body of Jesus, below the arms and knees, to the tree of the Cross, and secured the arms by pieces of linen placed underneath the hands. Then they drew Out the nails, by pushing them from behind with strong pins pressed upon the points. The sacred hands of Jesus were thus not much shaken, and the nails fell easily out of the wounds; for the latter had been made wider by the weight of the body, which, being now supported by the cloth, no longer hung on the nails. The lower part of the body, which since our Lord’s death had sunk down on the knees, now rested in a natural position, supported by a sheet fastened above to the arms of the Cross. Whilst Joseph was taking out the nail from the left hand, and then allowing the left arm, supported by its cloth, to fall gently down upon the body, Nicodemus was fastening the right arm of Jesus to that of the Cross, as also the sacred crowned head, which had sunk on the right shoulder. Then he took out the right nail, and having surrounded the arm with its supporting sheet, let it fall gently on to the body. At the same time, the centurion Abenadar, with great difficulty, drew out the large nail which transfixed the feet. Cassius devoutly received the nails, and laid them at the feet of the Blessed Virgin.

   

285

 

Then Joseph and Nicodemus, having placed ladders against the front of the Cross, in a very upright position, and close to the body, untied the upper strap, and fastened it to one of the hooks on the ladder; they did the same with the two other straps, and passing them all on from hook to hook, caused the sacred body to descend gently towards the centurion, who having mounted upon a stool received it in his arms, holding it below the knees; while Joseph and Nicodemus, supporting the upper part of the body, came gently down the ladder, stopping at every step, and taking every imaginable precaution, as would be done by men bearing the body of some beloved friend who had been grievously wounded. Thus did the bruised body of our Divine Saviour reach the ground.

 

It was a most touching sight. They all took the same precautions, the same care, as if they had feared to cause Jesus some suffering. They seemed to have concentrated on the sacred body all the love and veneration which they had felt for their Saviour during his life. The eyes of each were fixed upon the adorable body, and followed all its movements; and they were continually uplifting their hands towards Heaven, shedding tears, and expressing in every possible way the excess of their grief and anguish. Yet they all remained perfectly calm, and even those who were so busily occupied about the sacred body broke silence but seldom, and, when obliged to make some necessary remark, did so in a low voice. During the time that the nails were being forcibly removed by blows of the hammer, the Blessed Virgin, Magdalen, and all those who had been present at the Crucifixion, felt each blow transfix their hearts. The sound recalled to their minds all the sufferings of Jesus, and they could not control their trembling fear, lest they should again hear his piercing cry of suffering; although, at the same time, they grieved at the silence of his blessed lips, which proved, alas too surely, that he was really dead. When the body was taken down it was wrapped in linen from the knees to the waist, and then placed in the arms of the Blessed Virgin, who, overwhelmed with sorrow and love, stretched them forth to receive their precious burden.

  

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

Quotes About Shiva

 

Quotes tagged as "shiva" (showing 1-19 of 19)

Amish Tripathi

“Don't turn blue all over now.”

― Amish Tripathi, The Immortals of Meluha

 

“Fire is His head, the sun and moon His eyes, space His ears, the Vedas His speech, the wind His breath, the universe His heart. From His feet the Earth has originated. Verily, He is the inner self of all beings.”

― Anonymous,

“The faithful of Shiva or Dionysus seek contact with those forces which...lead to a refusal of the politics, ambitions and limitations of ordinary social life. This does not involve simply a recognition of world harmony, but also an active participation in an experience which surpasses and upsets the order of material life.”

― Alain Daniélou,

Renee Ahdieh

“The moment I saw him running toward you that morning, I knew you were going to save him, just as he saved you.”

― Renee Ahdieh, The Rose & the Dagger

 

“Listen, O lord of the meeting rivers,

things standing shall fall,

but the moving ever shall stay.”

― Basava, The Lord of the Meeting Rivers: Devotional Poems of Basavanna

 

Robin Rumi

“I am Shakti, as well as Shiva. I am everything male and female, light and dark, flesh and spirit. Perfectly balanced in one single moment lasting an eternity...”

― Robin Rumi, Naked Morsels: Short Stories of Spiritual Erotica

 

“The rich will make temples for Siva. What shall I, a poor man, do? My legs are pillars, the body the shrine, the head the cupola of gold.”

― Basava

 

“Lord Shiva, you my sunshine, my soul, Sivoham.”

― Usha Cosmico

 

Aporva Kala

“Jai Shiv shambu, shiv shankar, Jai Bhole..”

― Aporva Kala, Life... Love... Kumbh...

 

“When Shiva beats his DAMRU- Evil Shakes !! while the Wise Awakes!”

― True Krishna Priya, End of Humanity-3rd World War- The Great Revolution- Mass Dna Upgrade- Nwo of Yogic Elite

 

Sushil Singh

“i am here and now in all this Omnipresent , i am the universe.”

― Sushil Singh

 

Satyen Nabar

“I screwed up guys, real big time; holy great grandmother of all screw-ups!”

― Satyen Nabar, A Bolt of Lightning

 

Balajinnatha Pandita

“Starting from the source of vibrant Consciousness, the first two tattvas of Shaivism are (1) Shiva tattva and (2) Shakti tattva. It is important to understand at the beginning that these two tattvas are only linguistic conventions and are not actually part of creation. According to the deep yogic experience of the sages of this philosophy, there is no difference between Shiva tattva and Shakti tattva. They are both actually one with Paramasiva. They are considered to be two tattvas only for the convenience of philosophical thinking and as a way of clarifying the two aspects of the one absolute reality, Paramasiva. These two aspects are Shiva, the transcendental unity, and Shakti, the universal diversity. The changeless, absolute and pure consciousness is Shiva, while the natural tendency of Shiva towards the outward manifestation of the five divine activities is Shakti. So, even though Shiva is Shakti, and Shakti is Shiva, and even though both are merely aspects of the same reality called Paramasiva, still, these concepts of Shiva-hood and Shakti-hood are counted as the first two tattvas. These two tattvas are at the plane of absolute purity and perfect unity.

 

— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 73.”

― Balajinnatha Pandita, Specific Principles of Kashmir Saivism

 

Balajinnatha Pandita

“The essential nature of samvit is the subtle stir of spanda. The introverted and extroverted movements of spanda cause samvit to manifest itself in both the noumenal and phenomenal aspects of creation. These two aspects of samvit are known in Shaivism as Shiva (transcendent) and Shakti (universal). Shiva and Shakti are the two names given to the monistic Absolute (Paramasiva) when it is being considered in its dual aspects of eternal and transcendent changelessness (Shiva), and the ever-changing and immanent manifestation of universal appearances (Shakti).

 

— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 17–18.”

― Balajinnatha Pandita, Specific Principles of Kashmir Saivism

tags: kashmir-shaivism, paramashiva, samvit, shakti, shiva, spanda 3 likes Like

Balajinnatha Pandita

“It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty six tattvas is not an absolute truth. It has been worked out by the authors of the philosophy as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. Through further analysis, the number of tattvas can be increased to any level. Similarly, through synthesis, they can be decreased down to one tattva alone. In fact this has been done in the Tantraloka, where one can find doctrines of contemplation on fifteen, thirteen, eleven, nine, seven, five, and as few as three tattvas as well. The practitioners of the Trika system use only three tattvas in the process of a quick sadhana: Shiva representing the absolute unity, Shakti representing the link between duality and unity, and Nara representing the extreme duality. [Shakti is the path through which Shiva descends to the position of Nara and the latter ascends to the position of Shiva.] Finally, a highly advanced Shiva yogin sees only the Shiva tattva in the whole of creation. However, since the contemplative practice of tattvadhvadharana used in anava upaya includes meditation on all thirty sex tattvas, that is the number commonly accepted by the Shaivas of both northern and southern India.

 

— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 79.”

― Balajinnatha Pandita, Specific Principles of Kashmir Saivism

 

“Sivtatva’ and ‘Saktitatva’ (Lord Shiva and Holy Mother Kali) – Father’s semen in mother’s womb, both combined. Next I am born – ‘Sadasiva’ which means a continuous hilarity within my body. Next comes ‘Iswartatwa’ – Man becomes God and he is so made (One is All); ‘Sadvidyatatva’ – All these I am – All is One – I am all these, which is in action. What is that? Suppose in the spiritual world whatever will reveal within the brain will be flashed among the human race and by such phenomenon the world will get real benefit.”

― Sri Jibankrishna or Diamond

 

Sushil Singh

“OM NAMAH SHIVAYA

 

prayer of Five Element which i(universe) Exist.”

― Sushil Singh

 

“Only when you go beyond Mind, will you be able to respect the energy that inhabits us; until then you will either exploit others with your energy or will deplete your energy, leading a purposeless life!”

― Ramana Pemmaraju

 

Sushil Singh

“On the Sivaratri day after performing the routine, the devotee shall go to the temple of Siva and perform worship.”

― Sushil Singh

Stained glass artist, sculptor, architect, painter, business owner

Born in Marylebone, London. A partner in the firm of stained glass designers, Clayton & Bell. The firm was founded in 1855 and continued until 1993. John Richard Clayton's business partner was Alfred Bell (1832–95).

  

Made Crimean War Memorial, near Westminster Abbey, London

1860

 

In the 1850s a number of young designers worked in conjunction with the Gothic Revival architects in the provision of stained glass for new churches and for the restoration of old. These included John Richard Clayton, Alfred Bell, Clement Heaton, James Butler, Robert Bayne, Nathaniel Lavers, Francis Barraud, and Nathaniel Westlake. The eight worked in a number of combinations, Alfred Bell initially working at G.S. Scott’s architectural practice in the 1840s, then forming a partnership with Nathaniel Lavers before forming a partnership with Clayton in 1855. Initially Clayton and Bell’s designs were manufactured by Heaton and Butler, with whom they shared a studio between 1859 and 1862, employing the very talented Robert Bayne as a designer as well. From 1861 Clayton and Bell commenced manufacturing their own glass. Robert Bayne became part of the partnership with Heaton and Butler, forming the firm Heaton, Butler and Bayne. Nathaniel Lavers, who had worked with Bell, also formed a partnership as Lavers, Barraud and Westlake in 1862.

 

There was a good deal of interaction and influence between Clayton and Bell, and Heaton, Butler and Bayne. The windows of both firms share several distinguishing features and characteristic colour-combinations which are uncommon in other designers.

 

Clayton and Bell moved into large premises in Regent Street, London, where they employed about 300 people. In the late 1860s and 1870s the firm was at its busiest, and employees worked night shifts in order to fulfil commissions.

 

After the deaths of Alfred Bell in 1895 and John Richard Clayton in 1913, the firm continued under Bell’s son, John Clement Bell (1860–1944), then under Reginald Otto Bell (1884–1950) and lastly Michael Farrar-Bell (1911–93) until his death.

 

Unfortunately, the records of Clayton & Bell were largely lost after bombing.

 

Clayton and Bell’s windows may be found all over England and in many countries abroad. Among their major commissions, and perhaps the first entire cycle of glass produced in the Victorian era, is the cycle of great scholars produced for the Great Hall of the University of Sydney, designed by the colonial architect Edmund Blacket and based upon Westminster Hall in London.

 

Among their other famous windows are the West Window of King's College Chapel, Cambridge, 1878, a very sensitive commission as much ancient glass still existed in the building, and also in Cambridge, a Last Judgement for the Chapel of St John's College.

 

Another significant commission was to design the mosaics for each side and beneath the canopy of the Albert Memorial. This towering monument set on the edge of Hyde Park in London commemorates the Prince Albert, husband of Queen Victoria, who died in 1861. The Queen remained in deep mourning until the ornate structure was unveiled, complete with a gilt statue of her husband. The firm of Salviati from Murano, Venice, had manufactured the mosaics to Clayton and Bell's designs. Not surprisingly, the firm of Clayton and Bell was awarded a Royal Warrant by the Queen in 1883.

 

At Truro they were commissioned by John Loughborough Pearson to design windows for the new Cathedral, and of these windows it is claimed - “The stained glass which was made by Clayton and Bell is thought to be the finest Victorian stained glass in England and tells the story of the Christian Church, starting with the birth of Jesus and finishing with the building of Truro Cathedral.”

 

In London, another new cathedral was under construction- the Byzantine style, enormously ornate (and as yet incompletely decorated), Catholic Cathedral of Westminster, designed by John Francis Bentley. Many designers were employed as the cathedral has a series of chapels, each different in concept. Lord Brampton, a recent convert to Roman Catholicism, selected Clayton and Bell to fill his commission for an altarpiece for the Chapel of Saints Augustine and Gregory, representing the conversion of England to Christianity. Clayton designed the mosaics in much the way that he designed stained glass, in a Victorian Gothic manner, but with a gold background, traditional to the ancient mosaics of Venice. Although the work was to be assembled by Salviati’s workshop on Murano, the tiles were English, having been made by a technique developed by the stained glass firm of James Powell and Sons and manufactured by that firm. Clayton despatched the cartoons and the tiles to Venice, where the expert mosaicists selected and glued them face down to the drawing, a technique said to have been devised by Salviati. The tiles were then adhered to the wall surface and the paper removed, leaving the mosaic intact. Lord Brampton died in 1907, to be commemorated by a mosaic of the “Just Judge”. One of Clayton’s last commissions was the design for another mosaic for the chapel “Non Angli sed Angeli”, donated by the Choir in 1912.

 

The 19th-century windows of Clayton and Bell are typified by their brilliant luminosity. This is because they were quick to adopt the advice of the student of Medieval glass, Charles Winston,[11] who propounded that “modern” commercially made coloured glass was not effective for stained glass windows, as it lacked the right refractive quality. In 1863 John Richard Clayton was among those who was experimenting with the manufacture of so-called pot metal or coloured glass produced by simple ancient manufacturing techniques which brought about great variability in the texture and colour of glass which is characteristic of ancient windows.

 

Clayton and Bell were familiar with both ancient windows and with the various artistic movements of their time, such as the Pre-Raphaelite Brotherhood. Their work shows the influence, but not the dominance of either. It is, rather, an elegant synthesis of archaeologically sourced details, such as their characteristic brightly coloured canopies which are of a 14th-century-style, with figures who pay passing homage to the medieval in their sweeping robes of strong bright colours, a surety and refinement of the painted details and an excellence of design which never fails to integrate the structural lines of the lead into the overall picture .

 

Clayton and Bell were masters of story-telling. Many of their finest works are large multi-light East Windows or West Windows which depict the most dramatic moments in the Biblical narratives of the Life of Christ. Although they were capable of producing rows of dour prophets, gentle saints and mournful crucifixions, what they excelled at was scenes of Christ bursting forth from the tomb, the descent of the Holy Spirit to the disciples and the Archangel Michael calling forth the dead on the Day of Judgement. They had ways of depicting rays of light that they put into practice ten years before most of their rivals attempted such dramatic atmospheric effects in the 1870s. The thing that makes these "special effects" of Clayton and Bell the more remarkable is that they were achieved with little resource to painted glass and flashed glass and without the multi-coloured Favrile glass used by Louis Comfort Tiffany studios and the Aesthetic designers of the United States. In fact, they used little more than radiating bands of red, yellow and white glass coupled with a formalised style of cloud painting that had been used by ancient stained glass and panel painters. The effects achieved by apparently simple means are often of overwhelming impact. An renowned example that is reproduced in various books on the topic of stained glass is the Last Judgement window of St Mary’s church, Hanley Castle, Worcestershire, dating from 1860.

 

Clayton and Bell excelled in their use of colour. The designing of a stained glass window that “works” from a visual point of view is a more complex matter than simply drawing up a cartoon and painting the colours in. What works on paper does not necessarily work when it has the added element of light streaming through it. Some colours are notoriously difficult. Blue glass, frequently used for backgrounds, can create a halo effect that dominates the window. Red and blue together can create a jumping discordant pattern that is quite nasty to look at. Faces can bleach out completely. Green can simply turn black.

 

But with these potential hazards, Clayton and Bell consistently turned out windows in which the balance of colour is eminently satisfying to the eye. They had the happy knack of selecting exactly the right tonal values so that difficult colour combinations, (such as red and green laid side by side as the cloth and lining of a cloak) appear inevitable. Moreover, their colour choices are rarely timid. (A “safe” choice is to line every cloak with yellow in the form of an applied silver-stain.) Although most of the colours in their windows are primaries- basic red, yellow and blue with a mid-tone grassy green, they introduced judiciously placed tertiary colours such as russet, brownish purple and a sort of mustard colour. The mustard colour often appears in conjunction with a bright intense blue. They frequently clothed a central figure in a robe of this bright blue, in contrast to the dark blue of the background and the bright red of surrounding robes. In common with Heaton, Butler and Bayne, Clayton and Bell often robed figures in their windows with dark-coloured cloaks that are dotted with gold stars or flowers. In general practice, a cloak was arranged in such a way that it could be cut from fairly large pieces of glass, so that the main folds fell along lead lines and the lesser folds could be applied with paint. But the characteristic "gold-star" decoration of Clayton and Bell necessitated that the entire cloak be divided into little pieces of coloured glass, with the gold stars set at the intersections. This created a network of lead which was not necessarily visually desirable. But in practice, the yellow stars catch the eye of the viewer to the extent that the lead disappears. It is another very effective technique for creating a rich and lively appearance, without resorting to heavy over-painting.

 

Coupled with the brilliant coloration, is an excellence in the painted details. This is particularly apparent in the features of the figures which show a mastery over the handling of a difficult medium that, in their earlier works, few of their contemporaries could equal, each fine line of paint being applied with the steadiness of hand and elegance of form of a master calligrapher. The quality of the work when the firm was at its busiest in the 1870s became heavier, as it also did with other firms in that decade. There was a trend for a greater naturalism in the depiction of figures. This was often achieved by the application of more paint and at the expense of colour and luminosity. There was also a reliance upon German engravings such as those by the artist Martin Schongauer. Also, an increasing number of commissions came from individuals wishing to commemorate a family member in their local church rather than from architects who were themselves designers and appreciated the creative process.

 

In the 1880s, Clayton and Bell’s work went through something of a revival. Remarkably, many windows produced in the 1880s and 90s have the recaptured something of the freshness and brightness of the earlier works. They are in strong contrast to those of their pupils, Burlison and Grylls, who specialised in silvery backgrounds with ornate canopies under which stand solidly three-dimensional figures in vast cloaks of wine red and indigo blue.

 

In the 20th century, Michael Farrar-Bell continued the tradition of figurative window design, using backgrounds of transparent quarries and maintaining much the same range of coloured glass as had been perfected by Clayton in the 1860s.

  

Hampstead Cemetery, West Hampstead, London.

(W.Bro.) SE Brian Aikins was very welcoming!

 

Links:

Royal Arch Principals No.1 - Zerubbabel: youtu.be/Lp5gYXhHJYs

  

www.royalarchmasons.on.ca/

 

www.torontomasons.com/york_rite_freemason.htm

 

www.torontomasons.com/york_rite_freemason.htm

 

www.knightstemplar.ca/links.html

 

ul705.com/a-royal.htm

 

York Rite of Masonry - Oldest Freemason Branch

 

The symbolic degrees of Entered Apprentice, Fellowcraft, and Master Mason, as conferred in Canada, are degrees of the York Rite.

 

York Masonry is the oldest and best known of all Masonic Rites.

 

It takes its name from York, England, where the earliest known record of Masonry exists, dating from about A.D. 923.

 

Masonry´s first written record is centered around York, the seat of the Ancient York Grand Lodge. In 1813, this Grand Lodge merged with another group called the Modern Grand Lodge, to form the United Grand Lodge of England. This is the basis upon which our present system of Symbolic Lodge Masonry is built.

You, as a Master Mason, have received the first three degrees of the York Rite. Having begun your Masonic work in the York Rite, it is natural that you should want to continue with it.

 

According to Masonic legend, every man raised to the sublime degree of a Master Mason received “substitute secrets”, as the “true secrets” were lost. It may prove a surprise to the average man, believing his work is completed, to be told that the secrets pertaining to the ceremony will not be given to him! This is unfortunate, but the veil is lifted in the degree of the Royal Arch, and in that degree only. Hence, no man actually becomes a Master Mason until he is exalted to that holy order.

 

Some would have the newly raised Master Mason believe that he can receive the secrets and word in a degree other than the Royal Arch. This is not true, historically or otherwise. The mother Grand Lodge of England was so emphatic regarding the necessity of the Royal Arch degree that many years ago, it set forth this as Paragraph One (1) of its Laws and Regulations:

“By the solemn act of the union between the two Grand Lodges of Freemasons of England in December, 1813, it was declared and pronounced that Pure Ancient Masonry consists of three degrees and no more, viz: those of the Entered Apprentice, the Fellowcraft, and the Master Mason, INCLUDING THE SUPREME ORDER OF THE HOLY ROYAL ARCH.”

 

On the North American Continent, there are additional degrees in the system, supplementing the work of the Lodge, Chapter, and Council, and the Orders conferred in the Commandery have been arranged into a system or Rite referred to as the American, Canadian, or York Rite of Freemasonry. It is American in structure, as it is a democratic organization in which every member has a voice and a right to be heard.

 

2. ROYAL ARCH MASONRY

 

The various local Chapters operate under the jurisdiction of the “Grand Chapter” of Province - Royal Arch Masons of Canada in the Province of Ontario. There is also the General Grand Chapter of Royal Arch Masons International. The General Grand Chapter constitutes the largest Masonic Body in the world though it is not recognized by the Province.

 

The Chapter confers four degrees (Capitular Degrees), giving a complete story of Masonic symbolism, in the following order:

 

Mark Master

 

Past Master (Virtual) (International not Ontarian)

 

Most Excellent Master

 

Royal Arch

 

The Mark Master degree is perhaps the oldest Masonic degree, and is one of the most highly respected. It teaches practical lessons for everyday living. This degree supplements the Fellowcraft Degree.

 

The Past Master degree teaches the candidate the important duties and responsibilities of the Oriental Chair, and is qualification for advancement.

 

It is commonly known that the symbolism of Freemasonry surrounds the building of the Temple. In symbolic Free-Masonry, the Temple is never completed. In the Most Excellent Master degree, we are taught the lessons of the completion and dedication of the Temple.

 

In the degree of the Royal Arch, the epitome of Masonic symbolism is found. It has been said “the Royal Arch is the root, heart and marrow of Masonry, without knowledge of which the Masonic character cannot be complete”.

 

The Royal Arch degree is the completion of the whole system of Freemasonry. Having begun regular advancement through the Symbolic Lodge, it is the duty of each Master Mason to complete the degree series. He who has sought further Masonic education should return to the Symbolic Lodge, retrace his steps and advance through the Rite until he can receive the climax of Masonic symbolism, as taught in the Royal Arch.

Only those who have attained the Royal Arch may be said to have completed their Masonic Work.

 

3. CRYPTIC MASONRY

 

The Councils of Cryptic Masons operate under the jurisdiction of the Grand Council of Cryptic Masons of each state and most Grand Councils operate under the General Grand Council of the United States. They confer the following three degrees:

 

Royal Master

 

Select Master

 

Super Excellent Master

 

Without the Royal and Select Master degrees, neither the Master Mason degree nor the Royal Arch degree is complete. These two degrees account for the concealment and preservation of the treasures revealed in the Royal Arch.

 

The Super Excellent Master is an honorary degree, qualifications for which are fulfilled by virtue of being in good standing in a Council. This degree is the most dramatic and spectacular of all Masonic systems.

 

4. KNIGHT TEMPLAR MASONRY

 

Local Commanderies are governed by the Grand Commandery of each jurisdiction.

 

In the Commandery, the Chivalric Orders of Christian Knighthood are conferred as follows:

 

The Illustrious Order of the Red Cross

 

The Order of Knight of Malta

 

The Order of the Temple

 

The Illustrious Order of the Red Cross is founded upon Truth – a divine attribute, the foundation of every virtue.

 

Knights of Malta. First called Knights Hospitallers of St. John of Jerusalem are known to have been in existence as early as 1099 A.D. It was the first organized body whose avowed purpose was the aid and care of those injured on a battlefield. The teaching of Christian applications of Masonic precepts begins with this Order.

 

The Order of the Temple is the crowning glory of York Rite Masonry. It is widely regarded as the most solemn and impressive experience in Masonry. Here the aspirant progresses in the footsteps of Jesus of Nazareth. At the empty tomb grows a sprig of acacia, teaching that we shall dwell forever in the realms of life and light eternal.

 

Freemasonry demands only a belief in a monotheistic God, where Hindu, Muslim, Jew and Gentile may together worship around its alters. The Christian Freemason alone has at his disposal a branch of the fraternity where he is free to interpret the teachings of the Symbolic Lodge according to his religious belief. The Masonic Orders of Christian Knighthood are the logical outcome of the Christian Mason´s belief in Christ as the Lion of the Tribe of Judah. That Mason believes Christ´s hand will raise the dead to life, and in His Holy Name the True Word is found and restored at last. “In the beginning was the Word, and the Word was with God, and the Word was God”.

 

WHAT DOES YORK RITE MASONRY OFFER?

 

The noble heritage of York Masonry is yours to take. The regular meetings of the various grades are conducive to firmer relationships and a closer spirit of brotherly love. Being a York Rite Mason does not mean you are elevated to a “higher rank´. It is an educational tool to help you realize the Fatherhood of God and Brotherhood of Man in your own life. We trust the foregoing has increased your interest in the York Rite.

 

York Rite of Masonry - Oldest Freemason Branch

 

The symbolic degrees of Entered Apprentice, Fellowcraft, and Master Mason, as conferred in Canada, are degrees of the York Rite.

 

York Masonry is the oldest and best known of all Masonic Rites.

 

It takes its name from York, England, where the earliest known record of Masonry exists, dating from about A.D. 923.

 

Masonry´s first written record is centered around York, the seat of the Ancient York Grand Lodge. In 1813, this Grand Lodge merged with another group called the Modern Grand Lodge, to form the United Grand Lodge of England. This is the basis upon which our present system of Symbolic Lodge Masonry is built.

You, as a Master Mason, have received the first three degrees of the York Rite. Having begun your Masonic work in the York Rite, it is natural that you should want to continue with it.

According to Masonic legend, every man raised to the sublime degree of a Master Mason received “substitute secrets”, as the “true secrets” were lost. It may prove a surprise to the average man, believing his work is completed, to be told that the secrets pertaining to the ceremony will not be given to him! This is unfortunate, but the veil is lifted in the degree of the Royal Arch, and in that degree only. Hence, no man actually becomes a Master Mason until he is exalted to that holy order.

 

Some would have the newly raised Master Mason believe that he can receive the secrets and word in a degree other than the Royal Arch. This is not true, historically or otherwise. The mother Grand Lodge of England was so emphatic regarding the necessity of the Royal Arch degree that many years ago, it set forth this as Paragraph One (1) of its Laws and Regulations:

“By the solemn act of the union between the two Grand Lodges of Freemasons of England in December, 1813, it was declared and pronounced that Pure Ancient Masonry consists of three degrees and no more, viz: those of the Entered Apprentice, the Fellowcraft, and the Master Mason, INCLUDING THE SUPREME ORDER OF THE HOLY ROYAL ARCH.”

 

On the North American Continent, there are additional degrees in the system, supplementing the work of the Lodge, Chapter, and Council, and the Orders conferred in the Commandery have been arranged into a system or Rite referred to as the American, Canadian, or York Rite of Freemasonry. It is American in structure, as it is a democratic organization in which every member has a voice and a right to be heard.

 

Christian Chivalry and Freemasonry

 

Rarely does one connect Chivalry with Freemasonry, yet there is one branch of the fraternity which places great stress on Christian Chivalry and those virtues which go to make up chivalric character.

 

We refer to that great Order known as Knights of the Temple, or Knights Templar.

 

The original Knights of the Temple were Christian warriors; they were men of Faith, inspired with love of God and the Church. The story of their exploits, their adventures, their self-sacrifice, and their accomplishments, read as a page from a story book.

 

There is nothing so appealing in all history as the story of the great Crusades, sponsored by the Church, but actually carried on through the great chivalric orders of that day. The object of the Crusades was to wrest the Holy Land and the sacred places of Christian history from the Moslem.

 

The Crusade period marked a new era in the life of the world. It brought the Eastern and Western worlds together. The evils and virtues of the East were brought to the West and vice versa. But the greatest thing which emerged through these conflicts of Christian and Saracen was the virtue of Charity. The Knights of the Temple and the Knights Hospitaler were the Red Cross organization of that day. For the first time in the history of war; men began to think of aiding others. Many are the deeds of Charity recounted, not only between those of the faith, but extending from Christian to Moslem.

 

Thus did this era usher in those homely virtues of Charity, Hospitality and Universal Benevolence.

 

Today the warlike character of the Knights has disappeared; no more is it thought necessary to engage in useless struggle over holy sites and places; no more is it believed necessary to fight men of other nations in order to convert them to our way of thinking.

 

But the same feelings of Love, and Truth, and Charity, and Hospitality, and Universal Benevolence still remain in the human heart, and the world at large is benefited by any group which encourages such essential needs of mankind.

 

Thus has grown the modern Order of the Temple. Knights of today claim no direct legal descent from those ancient knights of old, yet they do claim to carry on the virtues for which they fought, bled and died. No longer is it necessary to fight with material weapons, for today "the pen is mightier than the sword", and the weapon of a knight is the influence of a good life carried out as set forth in the New Dispensation - that we love one another.

 

And you ask: "Just what place does the Templar Order hold in respect to other branches of Freemasonry?"

 

And we reply: "A most important part". To the Christian Freemason it represents the summit of the teachings of the Craft. While in no way minimizing the teachings of the symbolic degrees, yet to him the Order of the Temple conveys the essence of Masonic teachings, and is the Christian interpretation of the Symbols of ancient Craft Masonry.

 

Sanctioned by Grand Lodge

 

The Grand Lodge of York, in 1780, gave its sanction to the working of five separated degrees or orders:

 

The Entered Apprentice.

 

The Fellowcraft.

 

The Master Mason.

 

The Royal Arch.

 

The Knight Templar.

 

The United Grand Lodge of England, the Mother of regular and legitimate Freemasonry in the world, set forth at the time of the Union the following: "It is declared and pronounced that pure and Ancient Craft Masonry consists of three degrees and no more, namely, those of Entered Apprentice, Fellow Craft and Master Mason, including the Holy Royal Arch.

 

And that the Grand Lodge might not create any misconstruction of their declaration, it was added:

 

"This article is not intended to prevent any Lodge or Chapter from holding meetings in any of the degrees of Chivalry, according to the Constitution of said Order."

 

Thus, the Order of the Temple was given an official place and standing in the structure of Masonry.

 

During the early and unwritten history of the Masonic Fraternity, there was a strong tone of Christianity which ran throughout the Symbolic structure, but by the time Anderson published his Constitutions, Christianity was virtually taken out of the ritual and Constitutions, because of a great desire to make the fraternity such as might be acceptable to men of any religion who subscribe to a belief in a Supreme Being.

 

Removal of Christian Symbolism

 

This was truly unfortunate for those who interpreted the Lodge symbols as Christian doctrines. To deprive Freemasonry of the Ancient Craft of its Christian symbolism in an attempt to make it more universal, was, to them, unmasonic, and characterized as being compared to "removing a Masterpiece of Art from a gallery, or depriving a Crown of its Most Precious Jewel.

 

And the Christian Freemason sought out an Order which interpreted his Freemasonry in the Light of the New Dispensation.

 

He ended his search when he entered any asylum of Knights Templar.

 

It was Dr. William F. Kuhn, the great Masonic thinker, who said: "Freemasonry is not a series of degrees to give those who have the money to purchase them, certain titles and decorations, for even in Freemasonry 'a fool may be a belted Knight', and an Entered Apprentice may have a clearer conception of God and man's relation to Him, than he who wears the insignia of the highest rank. Moral conception does not exist merely in believing but in believing and doing. The Stoics of Rome persuaded themselves to believe that they were of Divine Essence and elaborated a finely spun system of philosophy, but they permitted the poor to lie starving at their doors."

 

Templars believe in practice; their charities may not be proclaimed from the house tops, but the records of the smallest preceptor of Knights Templar should prove that Charity and Hospitality are yet the grand characteristics of this great Christian Order. Templary realizes that it is hypocritical to profess and teach great platitudes without making an honest effort to practice what is professed. Our governing body (Sovereign Great Priory) administers a substantial fund known as The Knights Templar Charitable Foundation, contributed to by all members and administered without ostentation. This fund originally designed for orphans of deceased Knights Templar is also used for many deserving welfare cases and education of deserving students, including those for the ministry.

 

What are the Chivalric Orders?

 

We have referred to the Orders conferred by a Preceptory. In Canada the work of the Preceptory is divided into three parts:

 

The Order of the Red Cross.

 

The Orders of Mediterranean Pass and Malta.

 

The Orders of the Temple.

 

The Red Cross Order is not, strictly speaking, a Christian Order. Its value in the Templar system is its bridging of the gap between the Royal Arch degree and the Order of the Temple. It is a story founded upon an important period in Hebrew history and stresses Faith in God, the importance of Truth, and the value of Liberty and Justice.

 

The Order of Malta brings to the novitiate the story of another of the great Chivalric Orders, whose deeds of heroism fill the pages of history, and whose Christian character forms a bright page in religious history.

 

The most striking degree or Order in Masonry in the opinion of most expert ritualists is the Order of Consecration as set out in the Canadian Work. It is rightly described as the "ne plus ultra" of the Masonic system and is especially appreciated by all Christian Freemasons. We cannot describe its beauty or the impressions which are created in the mind of the Candidate. It must be seen to be appreciated.

 

Rise up, 0 Men of God

Have done with lesser things

Give Heart and Soul and Mind and Strength

To serve the King of Kings.

Lift high the Cross of Christ

Tread where His feet have trod

As brothers of the Son of Man

Rise up, O Men of God.

 

To Royal Arch Masonry has been given the WORD. To Knights Templar is given the INTERPRETATION.

Last autumn, we felt confident enough to start arranging things in the new year. One of these was a show by Chinese acrobats that Jools wanted to see. She got Jen, Sylv and a friend to go. And yesterday was the day of the show. I made it clear it wasn't for me, but I would go up to rephotograph some City churches and we would meet up afterwards for a meal before coming home.

 

When we arrange things, we don't know what slings and arrows fate might throw at us. In Tuesday's case, it was a Tube drivers strike, and no last minute talks fixed that. I could arrange my trip to avoind using public transport other than the train up and back home, which were unaffected. Jools thought they would be OK, as their tickets were for the Odeon, which she thought was in Leicester Square, but it turned out was the old Hammersmith Apollo. Now, usually this would not have been a problem, but on Tuesday it was.

 

They arranged to leave an hour earlier than planned and try to get a taxi, which they did after waiting in line for an hour, getting to the theatre just half an hour before showtime, leaving them only time to get a snack.

 

Their journey up was done outside rush hour, the show ened at five, and they had to get back to St Pancras. Which would prove to be an adventure.

 

For me, however, it was a walk in the park. And to add to the pleasure of the day, I would meet up with my good friend, Simon, owner of the Churches of East Anglia website, just about every word and picture done by his own hand. His website also covers the City of LOndon churches, so I asked if he wanted to meet up; he did, so a plan was hatched to meet and visit a few churches, one of which, King Edmund, he had not been inside. He wouldn't arrive until jsut after ten to get the offpeak ticket prices, I would get up early as a couple of the churches would be open before nine.

 

A plan was made, and I had a list of chuches and a rough order in which to visit them.

 

The alarm went off at five, and we were both up. I having a coffee after getting dressed and Jools was to drop me off at the station, and as we drove in the heavy fog that had settled, I realised there was a direct train to Cannon Street just after seven, could I make it to avoid a half hour layover at Ashford?

 

Yes I could.

 

Jools dropped me off outside Priory station, I went in and got my ticket, and was on the train settled into a forward facing seat with three whole minutes to spare.

 

The train rattled it's way out of the station and through the tunnel under Western Heights, outside it was still dark. So I put my mask on and rested my eyes as we went through Folkestone to Ashford, an towards Pluckley, Headcorn, Marden to Tonbridge, Sevenoaks and so onto south east London. The train filled up slowly, until we got to Tonbridge which left few seats remaining, and at Sevenoaks, it was standing room only, but by then its a twenty minute run to London Bridge.

 

After leaving London Bridge station, the train took the sharp turn above Borough Market and over the river into Cannon Street. I was in no hurry, so enoyed the peace and space of an empty carriage before making my way off the train then along the platform and out onto the street in front. A heavy drizzle was falling, so I decided to get some breakfast and another coffee. Just up Walbrook there was an independent sandwich place, so I went in and asked what I wanted: faced with dozens of choices, all made to order, I had no idea.

 

I decided on a simple sausage sandwich and a coffee and watched people hurrying to work outside. I had all the time I wanted.

 

I check my phone and find that opening times were a little different, but St Mary Aldermary was open from half eight, so I check the directions and head there.

 

It was open, mainly because there is a small cafe inside. I ask if I could go in, they say yes, so I snap it well with the 50mm lens fitted, and decide that something sweet was called for. They recommended the carrot cake, so I had a slice of that and a pot of breakfast tea sitting and admiring the details of the church. Once I had finished, I put on the wide angle lens and finished the job.

 

Just up the lane outside was St Mary-le-Bow, which should also be open.

 

It was. Also because they had a cafe. I skipped another brew, and photographed that too, and saw that the crypt was open too, so went down the steps to that. Simon tells me that the church got it's name because of the brick arched crypt: bowed roof.

 

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

 

One of the best-known of the City churches, standing proudly among the modern shops and offices of Cheapside with its former burial ground now a square to the west of it. The medieval church was also well-known, its great tower a prominent sight to anyone approaching the city. It was lit up with lanthorns at night. And the bells, of course, are also some of the City's best-known, remembered for supposedly calling, in about the year 1390, the young Richard Whittington back to London as he slinked sorrowfully out of town up Highgate Hill:

Turn again, Whittington, once Lord Mayor of London!

Turn again, Whittington, twice Lord Mayor of London!

Turn again, Whittington, thrice Lord Mayor of London!

 

Richard Whittington was a fabulously wealthy mercer, an early capitalist who benefited from the radical restructuring of the English economy in the years after the Black Death. In fact, he was Lord Mayor of London four times - in 1407, he was Lord Mayor of both London and Calais at the same time - and financed a number of public projects, such as drainage systems in poor areas of medieval London, and a hospital ward for unmarried mothers. He passed a law prohibiting the washing of animal skins by apprentices in the River Thames in cold, wet weather. In the absence of heirs, Whittington left £7,000 in his will to charity, equivalent to about £300 million in today's money. Among other things, it was used to rebuild Newgate Prison and Newgate, build the first library in the Guildhall, repair St Bartholomew's Hospital and install London's first public drinking fountains.

 

Under the circumstances, it is not surprising that he should be celebrated. The English folk tale Dick Whittington and his Cat was based on his life, and it has often been used as the basis for stage pantomimes and other adaptations. It tells of a poor boy in the 14th century who becomes a wealthy merchant and eventually the Lord Mayor of London because of the ratting abilities of his cat. The character of the boy is based on Richard Whittington, but the real Whittington did not come from a poor family and there is no evidence that he owned a cat. Although, of course, he probably did. The large tenor bell of St Mary le Bow, which begins the ring at the start of each line of Turn Again, Whittington, is also the Great Bell of Bow mentioned in the old nursery rhyme Oranges and Lemons:

 

Oranges and lemons, say the bells of St. Clement's

You owe me five farthings, say the bells of St. Martin's

When will you pay me? say the bells of Old Bailey

When I grow rich, say the bells of Shoreditch

When will that be? say the bells of Stepney

I do not KNOW, says the great bell of Bow.

 

And to be born within the sound of Bow bells is the definition of being a cockney. So here we have a church which was central to the Myth of London long before the Great Fire and Sir Christopher Wren came along. When he did, it was to rebuild the burned-down church on spectacular lines, the most obvious of which is the tower, perhaps the City's best, thoroughly assured in its Classical self-confidence. Wayland Young notes that Wren used as a foundation for it a Roman causeway he found eighteen feet below ground. He also excavated under the medieval ruins a vaulted crypt, and because of the Roman bricks used in the arches he assumed that this was Roman too. As Young points out, it is in fact 11th Century, and probably the arches gave St Mary its epithet, for St Mary de Arcubus can be translated as St Mary of the Bow.

 

The Victorians did their best to ruin St Mary le Bow - after all, it was an important civic church. They tore out the galleries, and filled the windows with dull, ponderous glass. But the church was destroyed on the night of Sunday 29th December 1940. Only the tower and outer walls were left standing, the tower with a noticeable slant. The decision was taken, as at St Bride and St Vedast, to rebuild but not to replicate the furnishings that were there before, or indeed those which had been there in Wren's time. The architect chosen for the restoration was Laurence King, and it took place between 1956 and 1964. The result is a large space full of wonderful light, enhanced by the genius of John Hayward's glass. The furnishings are all Hayward's and King's, the rood in the customary light oak style of the day, and a detail easily missed is the Blessed Sacrament chapel shoehorned in to the right of the sanctuary.

 

Towards the end of this period King also took on the reconstruction of Little Walsingham church in Norfolk, which had been gutted by fire, and there are obvious lessons there learned here, not least that John Hayward was a good man to have on the job. Both churches are full of Festival of Britain confidence, the rich simplicity of post-war Anglo-catholicism, sure of itself but not yet dogmatic. And yet there is never any doubt standing inside St Mary le Bow that this is a Wren church, a civic church with a sense of dignity and gravitas. As, conversely, there is a medieval spirit at King's contemporarily refurbished Little Walsingham church. It was a tremendously successful result for both.

 

Not long after photographing this church, and being buoyed up again by its sheer feelgood factor, I was excited to find a copy of Charles Cox's English Church Fittings, Furniture and Accessories in a Suffolk book shop. A large hardback volume published by Batsford in 1923, fairly rare nowadays, it was a seminal work for those looking to restore some of the damage caused by Victorian enthusiasm. Turning to the front of it, I found Laurence King's bookplate. It had been his copy. I leave you, the reader, to decide quite how excited I was as I carried the book home.

 

Simon Knott, December 2015

 

www.simonknott.co.uk/citychurches/043/church.htm

 

"Although the Lord Jesus’ time of working in the flesh was full of hardships and suffering, through His appearance in His spiritual body of flesh and blood, He completely and perfectly accomplished His work of that time in the flesh to redeem mankind. He began His ministry by becoming flesh, and He concluded His ministry by appearing to mankind in His fleshly form. He heralded the Age of Grace, He began the Age of Grace through His identity as Christ. Through His identity as Christ, He carried out the work in the Age of Grace and He strengthened and led all of His followers in the Age of Grace. It can be said of God’s work that He truly finishes what He starts. There are steps and a plan, and it is full of God’s wisdom, His omnipotence, and His marvelous deeds. It is also full of God’s love and mercy. Of course, the main thread running through all of God’s work is His care for mankind; it is permeated with His feelings of concern that He can never put aside" (Continuation of The Word Appears in the Flesh).

Read more : www.holyspiritspeaks.org/gods-work-gods-disposition-and-g...

Anna Schäffer (1882 – 1925)

Mystic and Stigmatist

 

Schäffer's father, a carpenter, died at the age of 40, leaving his family in great poverty. Anna dropped out of school and worked as a maid from the age of fourteen, hoping eventually to be able to enter a religious order. But with family obligations she could barely make ends meet. In 1898, she had a vision from Christ that she was destined to endure long and painful suffering.

 

On February 4, 1901, while working at a laundry, Schäffer slipped and fell while reattaching a stovepipe and boiled her legs in the washing machine. She was taken to hospital, but nothing could be done about the painful burns. More than thirty surgical operations followed, and the wounds had to be carefully dressed, which also caused much pain. Despite the constant care of her doctor, Dr. Waldin, skin grafts did not succeed and Schäffer became completely immobile. She was therefore forced to abandon her longtime dream of entering a religious order. Her mother was to care for her until the end of her life.

 

Schäffer never lost her optimism and became even more devoted to her faith while ongoing constant suffering. She was often unable to sleep, but continued to express her adoration of Christ and her veneration of Mary. She had a special devotion to the Sacred Heart of Jesus. A local abbot would bring her the Eucharist daily. She wrote:

 

"I cannot write by pen how happy I am every time after Holy Communion. Ah, I forget my earthly suffering and the longing of my poor soul draws me every moment to adore my God and Saviour hidden in the Blessed Sacrament!"

 

She considered her suffering, her writing, and her ability to knit clothes for her friends the three "keys" by which she could enter Heaven. Her beatific attitude made her a beloved figure in town and people would often visit her to hear her comforting words of faith. A French writer says of her that "those who were the most prejudiced against Anna did not fail to be impressed by her patience and her kindness." Even her irreligious brother eventually came to her support.

 

From 1910 seemingly mystical phenomena developed around her, including what could be described as stigmata, which she did her best to conceal from the public, and occasional waking visions which made her ecstatic. These developments brought no change in her attitude, though: she remained selfless, and promised prayers and letters for anyone who wanted them.

In 1925, she contracted colon cancer, and her paralysis spread to her spine, making it difficult to speak or write. On the morning of October 5, she received her final Holy Communion, and suddenly spoke: "Jesus, I live for you!" She died minutes later. At her funeral many already believed that they had known a saint.

 

After her death it became common to visit her grave to have prayers answered. Since 1929, more than 15,000 miracles attributed to such prayers have been reported. In 1998, 551 miracles allegedly obtained through her intercession were recorded in the parish of Mindelstetten.

 

Schäffer was proposed for beatification in 1973. Over 20,000 letters and testimonies were collected as part of a detailed examination of her case.

 

During her beatification, 7 March 1999, Pope John Paul II said: "If we look to Blessed Anna Schäffer, we read in her life a living commentary on what Saint Paul wrote to the Romans: 'Hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit that has been given to us' (Rom. 5:5). She most certainly was not spared the struggle to abandon herself to the will of God. But she was given to grow in the correct understanding that weakness and suffering are the pages on which God writes His Gospel ... Her sickbed became the cradle of an apostolate that extended to the whole world."

In 2012, her notebook, entitled Thoughts and memories of my life of illness and my longing for the eternal homeland, was translated into English. On October 21, she was canonized Saint Anna by Pope Benedict XVI.

St Andrew, Great Saxham, Suffolk

 

This is a church I seem to revisit every five years or so, and I'm always left wondering why I don't come back more often. After the longest winter I can remember, and a good five months since my previous church exploring bike ride, I set off from Bury St Edmunds on a bright, cold Saturday morning, and Great Saxham was my first port of call.

 

Nothing much had changed. A large oak tree had fallen near to the fence of the park in a recent storm, but otherwise it was exactly as I remembered. It is always reassuring to cycle off into rural Suffolk to find that England has not entirely succumbed to the 21st Century.

 

But Suffolk has changed in the thirty-odd years I've been living here. There is hardly a dairy farm left, and not a single cattle market survives in the county. Ipswich, Lowestoft, Bury, and even the smaller places, are ringed by out-of-town shopping experiences, and the drifts of jerry-built houses wash against the edges of nearly every village. But the countryside has always been in a state of perpetually change, a constant metamorphosis, and often a painful one. I had been struck by this before while cycling across this parish, and the memory added a frisson to the experience of coming back.

 

For many modern historians, the 19th Century finished on August 4th 1914, and you can see their point. That was the day that the First World War began, and the England that would emerge from the mud, blood and chaos would be quite different. A new spirit was abroad, and rural areas left behind their previous patterns of ownership and employment that were little more than feudalism. Suffolk would never be the same again.

 

No more the Big House, no more the farm worker going cap in hand to the hiring fair, or the terrible grind to keep at bay the horrors of the workhouse. I think of Leonard, remembering the pre-war days in Ronald Blythe’s Akenfield, that passionate account of a 20th century Suffolk village, Charsfield: I want to say this simply as a fact, that Suffolk people in my day were worked to death. It literally happened. It is not a figure of speech. I was worked mercilessly. I am not complaining about it. It is what happened to me. But the men coming home from Flanders would demand a living wage. The new world would not bring comfort and democracy overnight, of course, and there are many parts of Suffolk where poverty and patronage survive even today, to a greater or lesser extent, but the old world order had come to an end. The Age of Empires was over, and the Age of Anxiety was beginning.

 

The English have a love-hate relationship with the countryside. As Carol Twinch argues in Tithe Wars, it is only actually possible for British agriculture to be fully profitable in war time. In time of peace, only government intervention can sustain it in its familiar forms. Here, at the beginning of the 21st century, British farmers are still demanding levels of subsidy similar to that asked for by the mining industry in the 1980s. With the UK's exit from the European Union looming, the answer from the state is ultimately likely to be the same. British and European agriculture are still supported by policies and subsidies that were designed to prevent the widespread shortages that followed the Second World War. They are half a century out of date, and are unsustainable, and must eventually come to an end.

 

But still sometimes in Suffolk, you find yourself among surroundings that still speak of that pre-WWI feudal time. Indeed, there are places where it doesn’t take much of a leap of the imagination to believe that the 20th century hasn’t happened. Great Saxham is one such place.

 

You travel out of Bury westwards, past wealthy Westley and fat, comfortable Little Saxham with its gorgeous round-towered church. The roads narrow, and after another mile or so you turn up through a straight lane of rural council houses and bungalows. At the top of the lane, there is a gateway. It is probably late 19th century, but seems as archaic as if it was a survival of the Roman occupation. The gate has gone, but the solid stone posts that tower over the road narrow it, so that only one car can pass in each direction. It is the former main entrance to Saxham Hall, and beyond the gate you enter the park, cap in hand perhaps.

 

Looking back, you can see now that the lane behind you is the former private drive to the Big House, obviously bought and built on by the local authority in the 1960s. It is easy to imagine it as it had once been.

 

Beyond the gate is another world. The narrowed road skirts the park in a wide arc, with woods off to the right. Sheep turn to look once, then resumed their grazing. About a mile beyond the gate, there is a cluster of 19th century estate buildings, and among them, slightly set back from the road beyond an unusually high wall, was St Andrew.

 

There was a lot of money here in the late 18th and early 19th centuries, so that you might even think it a Victorian building in local materials. But there is rather more to it than that. Farm buildings sit immediately against the graveyard, only yards from the church. When Mortlock came this way, he found chickens pottering about among the graves, and like me you may experience the unnervingly close neighing of a horse in the stables across from the porch.

 

The great restoration of this church was at a most unusual date, 1798, fully fifty years before the great wave of sacramentalism rolled out of Oxford and swept across the Church of England. Because of this, it appears rather plain, although quite in keeping with its Perpendicular origins - no attempt was made to introduce the popular mock-classical features of the day. The patron of the parish at the time was Thomas Mills, more familiar from his ancestors at Framlingham than here. There was another makeover in the 1820s.

 

I've always found this church open, and so it should be, for it has a great treasure which cannot be stolen, but might easily be vandalised if the church was kept locked (I wish that someone would explain this to the churchwardens at Nowton). The careful restoration preserved the Norman doorways and 15th century font, and the church would be indistinguishable from hundreds of other neat, clean 19th century refurbishments if it were not for the fact that it contains some most unusual glass. It was collected by Thomas Mills' son, William, and fills the east and west windows. It is mostly 17th century (you can see a date on one piece) and much of it is Swiss in origin. As at Nowton, it probably came from continental monasteries.

 

The best is probably the small scale collection in the west window. This includes figures of St Mary Magdalene, St John the Baptist and the Blessed Virgin, as well as scenes of the Annunciation, the Coronation of the Queen of Heaven, the Vision of St John, and much more. The work in the east window is on a larger scale, some of it Flemish in origin.

 

There are several simple and tasteful Mills memorials - but the Mills family was not the first famous dynasty to hold the Hall here. Back in the 16th and 17th centuries, it was the home of the Eldred family, famous explorers and circumnavigators of the globe. John Eldred died in 1632, and has one wall-mounted bust memorial on the south sanctuary wall, as well as a figure brass reset in the chancel floor from a lost table tomb. Both are gloriously flamboyant, and might seem quite out of kilter with that time, on the eve of the long Puritan night. Compare them, for instance, with the Boggas memorial at Flowton, barely ten years later. But, although the bust is of an elderly Elizabethan, I think that there is a 17th Century knowingness about them. The inscription beneath the bust reads in part The Holy Land so called I have seene and in the land of Babilone have bene, but in thy land where glorious saints doe live my soule doth crave of Christ a room to give - curiously, the carver missed out the S in Christ, and had to add it in above. It might have been done in a hurry, but perhaps it is rather a Puritan sentiment after all, don't you think?

 

The brass has little shields with merchant ships on, one scurrying between cliffs and featuring a sea monster. The inscription here is more reflective, asking for our tolerance: Might all my travells mee excuse for being deade, and lying here, for, as it concludes, but riches can noe ransome buy nor travells passe the destiny.

 

The First World War memorial remembers names of men who were estate workers here. And, after all, here is the English Church as it was on the eve of the First World War, triumphant, apparently eternal, at the very heart of the Age of Empires. Now, it is only to be found in backwaters like this, and the very fact that they are backwaters tells us that, really, it has not survived at all.

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

1. Pray with somebody.

Read Mark 14:38—even Jesus realized prayer took some effort. And while we need private prayer times, we also need the prayerful support of others. So, ask a friend to meet with you once a week during lunch or after school. Share issues in your life and pray for one another. It might feel a little awkward at first, but it will get better with time—and you'll get closer to God and to each other.

 

2. Take a day off.

Even though Jesus didn't want "honoring the Sabbath" (Exodus 20:8) to become a mindless ritual (Mark 2:27), he believed getting away and focusing on God is really important (Luke 5:16). So, what should honoring the Sabbath look like? Well, it should be one day every week—usually on Sunday—when you take time out of your regular schedule to rest and connect with God with your Christian community. No homework, no work, nada. When you get away from schoolwork and other things that distract you, there's a lot of space to rest and think and pray about what really matters. For more insights into honoring the Sabbath, see our article "Give It a Rest".

 

3. Unplug.

Every once in a while, unplug all your tech toys. Video games, TVs, cell phones, internet—everything. (The world won't end, I promise.) Use this unplugged time to talk with a friend, face-to-face. Go on a walk or play guitar. Read a good novel. Hey, read the Bible. Or just sit quietly, allowing God to speak to your heart without all the normal distractions.

 

4. Eat temple food.

Sound weird? Well, the Bible says your body is the temple of the Holy Spirit. What does this mean practically? Let's say you're standing in front of the vending machines at school. Pretzels or cheesy puffs? Soda or water? Now, this isn't to say we can't enjoy a sweet soft drink or a nice chunk of chocolate cake once in a while. But the important thing is to not always fill God's temple with junk—or junk food. And when you do eat, whether it's a Snickers or a carrot stick, thank God for tasty snacks and good food that nourishes your body—his holy temple.

 

5. Go green.

Taking care of the earth is "in" right now. But God was into the planet long before hybrid cars and recycling. God created the heavens and the earth, and he said his creation was good. When he made humans, he told them to care for his creation (Genesis 2:15). We still have that responsibility. When there's enough natural light, leave the lights off. Recycle. Carpool. Ride a bike instead of driving. Thank God for the earth he created and treat it as the beautiful masterpiece it is.

 

6. Memorize Bible verses.

Why? Because God's Word "exposes our innermost thoughts and desires" (Hebrews 4:12). And Psalm 119:9 says we can keep ourselves pure by obeying God's Word. When we memorize Scripture, we have it ready when we need it. It's in our heads, helping us make good decisions and helping us reflect on God's promises. Pick a favorite verse and write it on your mirror with a dry-erase marker. Whenever you look in the mirror, repeat the verse in your head. When you've memorized it, put up a new verse. Where to start: Why not Hebrews 4:12 and Psalm 119:9?

  

7. Stop blabbing.

Read James 3:2-12 and Proverbs 16:24, and remember that speaking too much usually gets us in trouble—with parents, friends, teachers, coaches, bosses. So practice the discipline of "taming the tongue" and focus on speaking words of encouragement. Cut out swearing, putdowns and gossip. If you're struggling to say something encouraging, don't speak until you can.

 

8. Be kind … in secret.

When we watch TV and read celebrity magazines, we get one message over and over: Fame is just about better than anything. But read Matthew 6:1-6 and you'll discover God thinks differently. When we do nice things for others without them knowing, we keep ourselves from becoming arrogant or from needing the approval of others. So, why not write an anonymous note of encouragement to someone and put it in his or her locker? Or maybe leave a small gift for a teacher or friend? You can also pray for someone without them knowing it. Whatever you do, do it for God. He's watching and he's pleased with your selfless and secret acts of kindness.

 

9. Live it up!

Life in Christ is the best thing around, so celebrate it! And there are many ways to celebrate—dance in the sunshine, sing a song to him, take photos of his beautiful creation, write a poem, paint a picture, share a delicious meal with friends, play basketball, laugh! Whatever you do, do it as a way to praise God and thank God for the great gift of life.

I should have been on my way to Norwich.

 

And then a party was arranged for Jools's sister, Cath, and there was no time to get back from the fine city unless I left before two, meaning I would have had less than three hours there, and so I had to say I would not go.

 

Meanwhile, a friend had been asking about a visit to Kent and some churches during the summer, so I was able to say suddenly a date had become free, could he make it this week?

 

He could.

 

Meanwhile, Rob, our sometime gardener, said he could do our hedges on Saturday. So I had to go out to the bank to get some cash, and on the way back grab two breakfast butties from the van outside B&Q.

 

There was just time to make and drink a big brew, eat the sarnie before it was time to meet him at Dover Priory.

 

Graham appeared, so I got out of the car and waved. He came over, we shook hands, and I said, shall we get to it?

 

We shall.

 

Off through the town, up Whitfield Hill and then down Lydden Hill to the tiny church, tucked away on a side road, overlooking farmland.

 

Half a mile of the A2, and yet so peaceful.

 

We disturbed the warden cleaning the church for the weekend's service, but we received a fine welcome, and a sitrep on the church: electricity, but too expensive to have running water connected.

 

Its an ancient church, the years hang heavy on it, and the 19th century restoration came in the 1840s, and was done with a very light touch.

 

We took shots and make our excuses. Many more churches to see.

 

Back up Lydden Hill, across the A2 and through Shepherdswell, where the parked traffic around the Co-Op gets no better, then out across the fields to the jewel in Kent's churches: Barfrestone.

 

More of the supporting wall has come down as the church slips down the slope, but the church itself is in good condition.

 

Graham marvels at the carvings, corbels and interior decoration, but as we couldn't find the lights, was too dark inside for photography.

 

A short drive away is Patrixbourne: Barfrestone's non-identical twin, with another "wheel window", but the marvel here is the tympanum. And sadly, not for the first time, the church is locked.

 

I take us along Old Palace road, beside and through the Nailbourne, stopping so he could see Bekesbourne's tower poking above the trees. It would be locked, so we move on.

 

Back to Bridge, crossing over the dry Nailbourne bed via the bridge in Bridge, stopping at the church, which is always open.

 

We drive down the Elham Valley to Elham, parking in the picturesque square, with St Mary towering on the southern side, and the fine Kings Arms opposite.

 

The church is open, of course, and there is a book sale. A massive book sale, so get a guide to Cypress and leave a couple of quid.

 

A few miles on is Lyminge.

 

The church sits on a hill, from the base of which, the Nailbourne emerges from the ground. At this time of the year, its just a trickle. In some winters it gushes out from several places, and St Ethelburga's Well sits above.

 

The church is one of my favourites, with its single flying buttress holding up the east wall of the chancel, and the path to the porch goes under the arch.

 

I show Graham the outline of the Saxon chapel in the path as we approach the church.

 

Sadly, (probably) the Victorians removed the plaster from the wall, exposing the flints making up the structure, looks ancient, but it was not like this through most of its life.

 

It was a bit of a drive to the next church: Brook. Along narrow lanes, meeting many vehicles coming in the opposite direction, meaning squeezing by, or reversing to a passing place.

 

Brook sits on the single street of the village, a bourne sometimes runs past it, so you have to cross a small bridge to reach the church.

 

I point out the almond shaped opening, possible hagioscope for an anchorite cell, before we go in, and in the Chancel, the stone altar and wall paintings behind making it seem very old indeed.

 

We skirted the edge of Ashford to reach the Romney Marsh.

 

Ashford is a new, new town, and traffic is dreadful. The actions of the drivers even worse.

 

I was glad to head out towards Rye, traffic thinning out until we reached the Marsh beyond Ham Street.

 

I turn off down the narrow lane to Snave, but there is no sign as to where the church is. The trees that surround it now hide the church from view, and on a second pass, I spotted the pale blue sign down a track.

 

We park and walk up, finding the church yard overgrown, but the church open.

 

We take shots, the silence hung heavy as we went about snapping.

 

Back to the car, and thoughts turned to lunch.

 

I thought the best pub would be at Ivychurch, where the Bell Inn sits beside the "cathedral of the Marsh", St George.

 

Graham treats me to a pint of London Pride, as sadly there was no Kentish beers on off, and lunch of chilli nachos, which we eat in the beer garden, as the sun tried to break through the cloud cover.

 

Maybe we lingered too long supping, so the last two visits were flying: first to Brookland and its triple stage "candle snuffer" bell tower, locked of course. Inside I point out the lead font.

 

Finally, nearly in Sussex, we drive to Fairfield.

 

But there's a wedding party there, having photographs taken. We decide not to disturb them, and with three o'clock having rolled round, I took Graham to Ashford for a train back to London, and me to drive home so to be back for the party.

 

Norwich had already won at Portsmouth, 2-1, so it was pleasant to listen to the radio babbling away, with a confusing mix of teams and players, some new at their clubs, so no idea who had scored until the reporter made it clear.

 

Back home for a shower and change.

 

In the garden the hedges were shorn, and the clippings lay in piles. Jobs for the rest of the weekend, and maybe into next week.

 

To Jen's then, for a Chinese banquet and wish Cath happy birthday as its midweek, and she would be working.

 

Beer and wine flowed, at least for Jen and myself.

 

Jools drive us back through the gloaming, now that the clouds had cleared, a golden evening. And nearly chilly.

  

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A mainly thirteenth century church restored by Sir George Gilbert Scott. There is a high window which originally shed light onto the Rood figures (see also Capel le Ferne). Some medieval glass survives in the heads of the windows in the chancel showing angels holding crowns. The west window was designed by Morris and Co in 1874 to commemorate a former Rector, whilst the south chapel has a set of continental glass brought here by the Beckingham family from their house in Essex. Above the nave arcade is a good set of murals including a figure of St Nicholas. The famous Elizabethan theologian Richard Hooker is commemorated in the chancel.

 

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

 

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Bishopsbourne is another example of a parish church belonging to the church (the archbishop, in this case), which was totally rebuilt on a large(r) scale in the 13th century (cf. Chartham). The chancel, as rebuilt, was as wide as the nave, and there is no chancel arch (and probably never has been).

The nave and chancel both show at least two phases of work of about the mid to later 13th century, so it seems likely that a rebuilding programme was being carried on in stages during the 2nd half of the 13th century (no sign exists, above-ground, of the earlier church).

Perhaps the earliest visible work are the two pairs of two-light windows on either side of the chancel. They have geometrical tracery and all sit on an internal moulded string course (there is medieval glass at the top of all these windows). This string course rises up in the east wall, and has on it the five-light east window, within trefoiled lancets, which is perhaps slightly later in date. There is also a late 13th century piscina at the east end of the south wall (though with a 19th century back wall). Externally the N.E. and S.E. corners of the chancel have angle buttresses, but these are heavily restored. It is also just possible that there were further geometrical windows further west in the chancel, which were covered/removed when the 15th century additions were made.

In the nave, as John Newman has pointed out, the two slender arcades have slight differences (N. capitals more complex than the S. ones). Also that the nave abaci are undercut, while the chancel string course is not. Originally the south arcade was at least three bays long (ie. longer than the present nave), but on the north this is not so clear. The aisles themselves are very narrow, with shed roofs continuing the slope of the main nave roof (though this shape may only be 15th century when the aisles were remodelled). The only surviving feature of the 13th century in the outer aisle walls (again heavily restored externally in the 19th century) is the north doorway with its niche (called a stoup by some writers, but not necessarily one) immediately to the east. This doorway has slightly projecting pilasters on either side, and the whole was covered by a porch until 1837.

The second main phase of work took place in the later 15th century. First, the whole of the west end of the church was demolished and a new tower was constructed with diagonal buttresses. The tower is of three main stages with the top stage rendered. The whole of the south face is mostly rendered. As this was being built, short walls were erected from the eastern diagonal buttresses to the 13th century arcade (ie. leaving the western ends of the aisles outside). (This is perhaps due to a population decrease in the parish). New west walls (containing two light perpendicular square headed windows) to the shortened aisles were also built, and four new 2-light perpendicular windows were inserted into the outer aisle walls. Along the top of the inside of the aisles walls a new moulded timber stringcourse was made (the roofs were perhaps also remade, but they are hidden beneath plaster in the aisles, and the main nave roof was replaced in 1871). At the west end of the nave the new short north and south walls contain five 3-light windows with perpendicular tracery under a 2-centred arch in their heads. On the upper nave walls, above the arcade, are remains of some fine painted figures on a painted 'ashlar' background. These were perhaps painted after the 15th century rebuilding (a date of around 1462 for the rebuilding is perhaps suggested by the will of William Harte (see below). At the extreme west end of the nave are two areas (N. and S.) of in situ medieval floor tiles. It is just possible that they predate the tower building work. (They must continue eastwards under the pews). There is also a 15th cent. octagonal font bowl (on a 1975 base). The southern chapel (the Bourne Pew after the Reformation) with its diagonal buttresses and 3-light east window is also 15th century but it was very heavily restored in c. 1853 (date over new S. door). It has a separate roof (and plaster ceiling). The rectangular N. addition with a plinth is also 15th century and was perhaps built as a vestry. It had an external door and only a small door into the chancel until the rebuilding of 1865, when a massive new arch was put in to accommodate a new organ (earlier the organ was under the tower arch). At this time also a totally new pitched roof was built over the vestry, perhaps replacing a low pitched 15th century roof. There is a high up window on the north side above the pulpit, with some old glass in it.

A new boiler house was dug under the western half of the vestry (in the 1880s - date on radiator), and its N.W. corner was rebuilt, incorporating a fireplace and chimney. The cut through N. chancel wall (and foundation) can be seen in the boiler room below.

The door into the Rood loft is in the S.E. corner of the nave.

In 1871-2 a major restoration took place under Scott, when the boarded wagon roofs were put in (nave and chancel) and new pews were installed (and choir stalls). The c. 18th century pulpit was remodelled and has its larger tester removed. The west window contains 1874 Morris & Co glass with figures by Burne Jones. There is also much c. 1877 mosaic work on the lower chancel walls and a large Reredos. The chancel floor was also raised.

 

BUILDING MATERIALS (Incl. old plaster, paintings, glass, tiles, etc.):

The main building materials are flintwork with Rag and Caenstone quoins/jambs, etc. However much of this has been removed externally by the heavy 19th century restoration. The nave arcades are of Reigate stone. The 15th century tower has fine large quoins of Kent Rag (Hythe/Folkestone stone with boring mollusc holes), and a few reused pieces of Caen, Reigate and Roman brick.

The south chapel was "partly of brick" in 1846 (Glynne) but this has now gone in the Restoration. There is also some fine early post-medieval glass in the east window of this chapel.

 

(For medieval glass, wall paintings and floor tiles ,see above).

 

(Also 15th century choir stalls, see below). There are also the arms and Cardinals Cap of Cardinal Morton (hence 1494-1500) in the S.W. chancel window.

 

There are now 4 bells (2 J Hatch of 1618; Christopher Hodson 1685 and Robert Mot 1597). The later from St. Mary, Bredman, Canterbury was installed in 1975 (a cracked bell was 'discarded').

 

A late medieval brass (of John and Elizabeth Colwell) lies under the organ - another of 1617 (John Gibon) is under the choir stalls.

 

EXCEPTIONAL MONUMENTS IN CHURCH To Richard Hooker (1633) - originally on N chancel wall and moved to S chancel will c. 1865.

 

Also John Cockman (+1734) - also on N. chancel wall and moved to E. wall of N. aisle c. 1865 (when the organ was put under new vestry arch).

 

Also a fine Purbeck marble (14th century) grave slab under the N.E. corner of the tower.

 

There are also two fine 15th century (c. 1462) stall fronts in the chancel with carved panels and ends (and 'poppy heads'). The added Victorian choir stalls copy them.

 

CHURCHYARD AND ENVIRONS:

Shape: Rectangular

 

Condition: Good

 

Earthworks:

enclosing: drop on N. and W. sides (?Ha-Ha) into Bourne Park adjacent:

 

Building in churchyard or on boundary: Lychgate of 1911

 

HISTORICAL RECORD (where known):

Earliest ref. to church: Domesday Book

 

Evidence of pre-Norman status (DB, DM, TR etc.):

 

Late med. status: Rectory

 

Patron: The Archbishop

 

Other documentary sources: Test. Cant. (E. Kent 1907) 23 mentions 'one piece of that stone on which the Archangel Gabriel descended when he saluted the 'BVM' to the Image of the BVM of the church of Bourne. Towards the work of the Church of Bourne, of the stalls and other reparations, 4 marcs. Wm. Haute (1462). Also 'Beam, now before altar of B. Mary in the church' (1477) and Lights of St. Mary, St. Katherine and St. Nicholas (1484) and light of Holy Cross (1462) and 'The altar of St. Mary and St. Nicholas in the nave' (1476).

 

SURVIVAL OF ARCHAEOLOGICAL DEPOSITS:

Inside present church: Good - main nave and chancel floor raised in 19th century (earlier levels should be intact beneath (except where burials, etc.).

 

Outside present church: Drainage trench cut round outside of church.

 

Quinquennial inspection (date\architect): October 1987 David Martin

 

ARCHAEOLOGICAL AND HISTORICAL ASSESSMENT:

The church and churchyard: A fine 13th and 15th century church, with an impressive collection of medieval wall paintings, stained glass, floor tiles and pew fronts inside. The 13th century architectural details of the chancel windows and nave arcade are very good. There are, no doubt, the remains of the earlier church beneath.

 

The wider context: One of a group of fine later 13th century rebuildings (cf. Hythe, Chartham, Adisham, etc.)

REFERENCES: Notes by FC Elliston Erwood, Arch. Cant. 62 (1949), 101-3 (+ plan) + S. R. Glynne Notes on the Churches of Kent (1877), 130-1 (He visited in 1846); Hasted IX (1800), 335-7; Newman BOE (N.E. and E Kent) (3rd ed. 1983) 144-5.

 

Guide book: by Miss Alice Castle (1931, rev. 1961, 1969, 1980) - no plan.

 

Plans & drawings: Early 19th century engraving of interior looking W. NW (before restoration).

 

DATES VISITED: 25th November 1991 REPORT BY: Tim Tatton-Brown

 

www.kentarchaeology.org.uk/01/03/BIS.htm

 

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BISHOPSBORNE

LIES the next parish eastward from Bridge, described before, in the hundred of that name. It is called in Domesday, Burnes, that is, borne, from the bourn or stream which rises in it, being the head of the river, called the Lesser Stour; and it had the name of Bishopsborne from its belonging to the archbishop, and to distinguish it from the several other parishes of the same name in this neighbourhood. There is but one borough in this parish, namely, that of Bourne.

 

THIS PARISH lies about five miles eastward from Canterbury, just beyond Bridge, about half a mile from the Dover road, and the entrance of Barham downs in the valley on the left hand, where the church and village, the parsonage, the mansion and grounds of Bourne place, and the seat of Charlton at the opposite boundary, with the high hills behind them, topped with woods, from a most pleasing and luxuriant prospect indeed. In this beautiful valley, in which the Lesser Stour rises, and through which the Nailbourne at times runs, is the village of Bourne-street, consisting of about fifteen houses, and near it the small seat of Ofwalds, belonging to Mr. Beckingham, and now inhabited by his brother the Rev. Mr. Beckingham, and near it the church and court-lodge. On the rise of the hill is the parsonage, an antient building modernized, and much improved by the present rector Dr. Fowell, and from its whiteness a conspicuous object to the road and Barham downs. About a mile distant eastward, in the vale, close to the foot of the hills, is Charlton, in a low and damp situation, especially when the nailbourne runs. On the opposite side of the church westward, stands the ornament of this parish, the noble mansion of Bourne-place, (for several years inhabited by Sir Horace Mann, bart. but now by William Harrison, esq.) with its paddocks, grounds, and plantations, reaching up to the downs, having the bourn, which is the source of the Lesser Stour, which rises here in the front of it, directing its course from hence to Bridge, and so on by Littleborne, Ickham and Wickham, till it joins the Greater Stour river. This valley from this source of the bourn upwards, is dry, except after great rains, or thaws of snow, when the springs of the Nailbourn occasionally over flow at Liminge and Elham, and directing their course through this parish descend into the head of the bourn, and blend their waters with it. From this valley southward the opposite hills rise pretty high to the woodland, called Gosley wood, belonging to Mr. Beckingham, of large extent, and over a poor, barren and stony country, with rough healthy ground interspersed among it, to the valley at the southern boundary of the parish, adjoining to Hardres; near which is the house of Bursted, in a lonely unfrequented situations, hardly known to any one.

 

THE MANOR OF BOURNE, otherwise Bishopsborne, was given by one Aldhun, a man of some eminence in Canterbury, from his office of præfect, or bailiff of that city, (qui in hac regali villa bujus civitatis prafectus suit), (fn. 1) to the monks of Christ-church there, towards the support of their refectory. After which, anno 811, the monks exchanged it, among other estates, with archbishop Wlfred, for the manor of Eastry, and it continued part of the possessions of the see of Canterbury, at the time of taking the survey of Domesday, in which it is thus entered, under the title of the archbishop's lands:

 

In Berham hundred, the archbishop himself holds Burnes in demesne. It was taxed for six sulings. The arable land is fifty carucates. In demesne there are five carucates, and sixty-four villeins, with fifty-three borderers having thirty carucates and an half. There is a church, and two mills of eight shillings and six pence, and twenty acres of meadow. Wood for the pannage of fifteen hogs. Of herbage twenty-seven pence. In its whole value, in the time of king Edward the Confessor, and afterwards, it was worth twenty pounds, now thirty pounds.

 

The manor of Bishopsborne appears by the above entry to have been at that time in the archbishop's own hands, and it probably continued so as long as it remained part of his revenues, which was till the 35th year of king Henry VIII. when archbishop Cranmer, by an act specially passed for the purpose, exchanged this manor with the park, grounds and soil of the archbishop in this parish, called Langham park, with Thomas Colepeper, sen. esq. of Bedgbury, who that year alienated it to Sir Anthony Aucher, of Otterden, who gave this manor, with the rest of his possessions in this parish, to his second son Edward. Since which it has continued in the same line of ownership as Bourne-place, as will be more particularly mentioned hereafter, down to Stephen Beckingham, esq. the present owner of it. A court leet and court baron is held for this manor.

 

BOURNE-PLACE, formerly called the manor of Hautsbourne, is an eminent seat in this parish, for the manor has from unity of possession been for many years merged in the paramount manor of Bishopsborne. It was in very early times possessed by a family who took their name from it. Godric de Burnes is mentioned in the very beginning of the survey of Domesday, as the possessor of lands in it. John de Bourne had a grant of free-warren and other liberties for his lands in Bourne and Higham in the 16th year of king Edward I. He left an only daughter Helen, who carried this estate in marriage to John de Shelving, of Shelvingborne, whose grandson, of the same name, died anno 4 Edward III. at which time this manor had acquired from them the name of Shelvington. He left an only daughter and heir Benedicta, who carried it in marriage to Sir Edmund de Haut, of Petham, whose son Nicholas Haut gave to William, his youngest son, this estate of Bishopsborne, where he afterwards resided, and died in 1462, having been knight of the shire and sheriff of this county. From him it descended down to Sir William Haut, of Hautsborne, sheriff in the 16th and 29th year of king Henry VIII. whose son Edmund dying unmarried in his life-time, his two daughters, Elizabeth, married to Thomas Colepeper, esq. of Bedgbury, and Jane, to Sir Thomas Wyatt, of Allington-castle, became his coheirs, and on the division of their estates, this of Hautsborne was allotted to the former, and her hus band Thomas Colepeper, in her right, became possessed of it, and having acquired the manor of Bishopsborne by exchange from the archbishop, anno 35 Henry VIII. immediately afterwards passed away both that and Hautsborne to Sir Anthony Aucher, of Otterden, whose family derived their origin from Ealcher, or Aucher, the first earl of Kent, who had the title of duke likewise, from his being intrusted with the military power of the county. He is eminent in history for his bravery against the Danes, in the year 853. They first settled at Newenden, where more of the early account of them may be seen. He at his death gave them to his second son Edward, who afterwards resided here at Shelvington, alias Hautsborne, as it was then called, whose great-grandson Sir Anthony Aucher was created a baronet in 1666, and resided here. He left surviving two sons Anthony and Hewitt, and two daughters, Elizabeth, afterwards married to John Corbett, esq. of Salop, LL. D. and Hester, to the Rev. Ralph Blomer, D. D. prebendary of Canterbury. He died in 1692, and was succeeded by his eldest son, who dying under age and unmarried, Hewitt his brother succeeded him in title and estate, but he dying likewise unmarried about the year 1726, the title became extinct, but his estates devolved by his will to his elder sister Elizabeth, who entitled her husband Dr. Corbett afterwards to them, and he died possessed of the manor of Bishopsborne, with this seat, which seems then to have been usually called Bourneplace, in 1736, leaving his five daughters his coheirs, viz. Katherine, afterwards married to Stephen Beckingham, esq. Elizabeth, to the Rev. Thomas Denward; Frances, to Sir William Hardres, bart. Antonina, to Ignat. Geohegan, esq. and Margaret-Hannah-Roberta, to William Hougham, esq. of Canterbury, the four latter of whom, with their respective husbands, in 1752, jointed in the sale of their shares in this estate to Stephen Beckingham, esq. above-men tioned, who then became possessed of the whole of it. He married first the daughter of Mr. Cox, by whom he had the present Stephen beckingham, esq. who married Mary, daughter of the late John Sawbridge, esq. of Ollantigh, deceased, by whom he had an only daughter, who married John-George Montague, esq. eldest son of John, lord viscount Hinchingbrooke, since deceased. By his second wife Catherine, daughter of Dr. John Corbet, he had two daughters, Charlotte and Catherine, both married, one to Mr. Dillon and the other to Mr. Gregory; and a son John Charles, in holy orders, and now rector of Upper Hardres. They bear for their arms, Argent, a sess, crenelle, between three escallop shells, sable. He died in 1756, and his son Stephen Beckingham, esq. above-mentioned, now of Hampton-court, is the present owner of the manor of Bishopsborne, and the mansion of Bourneplace.

 

BURSTED is a manor, in the southern part of this parish, obscurely situated in an unfrequented valley, among the woods, next to Hardres. It is in antient deeds written Burghsted, and was formerly the property of a family of the same name, in which it remained till it was at length sold to one of the family of Denne, of Dennehill, in Kingston, and it continued so till Thomas Denne, esq. of that place, in Henry VIII.'s reign, gave it to his son William, whose grandson William, son of Vincent Denne, LL. D. died possessed of it in 1640, and from him it descended down to Mr. Thomas Denne, gent. of Monkton-court, in the Isle of Thanet, who died not many years since, and his widow Mrs. Elizabeth Denne, of Monktoncourt, is the present possessor of it.

 

CHARLTON is a seat, in the eastern part of this parish, which was formerly the estate of a family named Herring, in which it continued till William Herring, anno 3 James I. conveyed it to John Gibbon, gent. the third son of Thomas Gibbon, of Frid, in Bethers den, descended again from those of Rolvenden, and he resided here, and died possessed of it in 1617, as did his son William in 1632, whose heirs passed it away to Sir Anthony Aucher, bart. whose son Sir Hewitt Aucher, bart. in 1726, gave it by will to his sister Elizabeth, and she afterwards carried it in marriage to John Corbett, LL. D. of Salop, who died possessed of it in 1735, leaving his window surviving, after whose death in 1764 it came to her five daughters and coheirs, who, excepting Frances, married to Sir William Hardres, bart. joined with their husbands in the sale of their respective fifth parts of it in 1765, to Francis Hender Foote, clerk, who resided here. Mr. Foote was first a barrister-at-law, and then took orders. He married Catherine, third daughter of Robert Mann, esq. of Linton, by whom he had three sons, John, mentioned below, who is married and has issue; Robert, rector of Boughton Malherb, and vicar of Linton, who married Anne, daughter of Dobbins Yate, esq. of Gloucestershire, and Edward, in the royal navy; and three daughters, of whom two died unmarried, and Catherine, the second, married first Mr. Ross, and secondly Sir Robert Herries, banker, of London. Mr. Foote died possessed of them in 1773, leaving his wife Catherine surviving, who possessed them at her death in 1776, on which they descended to their eldest son John Foote, esq. of Charlton, who in 1784, purchased of the heirs of lady Hardres, deceased, the remaining fifth part, and so became possessed of the whole of it, of which he is the present owner, but Mr. Turner now resides in it.

 

Charities.

MRS. ELIZABETH CORBETT, window, executrix of Sir Hewit Aucher, bart. deceased, in 1749, made over to trustees, for the use and benefit of the poor, a tenement called Bonnetts, and half an acre of land adjoining, in this parish; now occupied by two poor persons, but if rented, of the annual value of 3l.

 

The poor constantly relieved are about eleven, casually seven.

 

THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Bridge.

 

¶The church, which is dedicated to St. Mary, is a large building, consisting of three isles and three chancels, having a tower steeple at the west end, in which are four bells. This church is a large handsome building, but it is not kept so comely as it ought to be. In the chancel is a monument for Richard Hooker, rector of this parish, who died in 1600; on it is his bust, in his black gown and square cap. A monument for John Cockman, M. D. of Charlton. His widow lies in the vault by him, obt. 1739; arms, Argent, three cocks, gules, impaling Dyke. Memorial for Petronell, wife of Dr. John Fowell, the present rector, second daughter of William Chilwich, esq. of Devonshire, obt. 1766. She lies buried in a vault under the altar. A large stone, twelve feet long, supposed to be over the remains of Mr. Richard Hooker. A memorial on brass for John Gibbon, gent. of this parish, obt. 1617; arms, Gibbon, a lion rampant-guardant, between three escallops, impaling Hamon, of Acrise, quartering Cossington. Memorials for Mrs. Jane Gibbon, his wife, obt. 1625, and for William Gibbon, gent. obt. 1632. A memorial for William Gresham, obt. 1718. In one of the windows are the arms of the see of Canterbury impaling Warham. In the middle isle, in the south wall, above the capital of the pillar, opposite the pulpit, is a recess, in which once stood the image of the Virgin Mary, the patron saint of this church, to which William Hawte, esq. by will anno 1462, among the rest of his relics, gave a piece of the stone on which the archangel Gabriel descended, when he saluted her, for this image to rest its feet upon. On the pavement near this, seemingly over a vault, is a stone with an inscription in brass, for William, eldest son of Sir William Hawt. A memorial for Farnham Aldersey, gent. of this parish, only son of Farnham Aldersey, gent. of Maidstone, obt. 1733. Memorials for several of the Dennes, of this parish. In a window of the south isle, are the arms of Haut, impaling Argent, a lion rampant-guardant, azure. The south chancel is inclosed and made into a handsome pew for the family of Bourne-place, under which is a vault appropriated to them. The window of it eastward is a very handsome one, mostly of modern painted glass; the middle parts filled up with scripture history, and the surrounding compartments with the arms and different marriages impaled of the family of Beckingham. On each side of this window are two ranges of small octagon tablets of black marble, intended for the family of Aucher, and their marriages, but they were not continued. In the church-yard, on the south side, is a vault for the family of Foote, of Charlton, and a tomb for Mrs. Elizabeth Corbett, obt. 1764; arms, Corbett, which were Or, two ravens, sable, within a bordure, gules, bezantee. At the north-east corner of the church-porch are several tombs for the Dennes.

 

The church of Bishopsborne, with the chapel of Barham annexed, was antiently appendant to the manor, and continued so till the exchange made between the archbishop and Thomas Colepeper, in the 35th year of king Henry VIII. out of which the advowson of this rectory was excepted. Since which it has continued parcel of the possessions of the see of Canterbury to the present time, his grace the archbishop being the present patron of it.

 

This rectory, (including the chapel of Barham annexed to it) is valued in the king's books at 39l. 19s. 2d. and the yearly tenths at 3l. 19s. 11d. In 1588 here were communicants one hundred. In 1640 one hundred and forty-eight, and it was valued, with Barham, at two hundred and fifty pounds per annum.

 

Church of Bishopsborne with the Chapel of Barhan annexed.

 

www.british-history.ac.uk/survey-kent/vol9/pp328-337

 

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Richard Hooker (March 1554 – 3 November 1600) was an English priest in the Church of England and an influential theologian.[2] He was one of the most important English theologians of the sixteenth century.[3] His defence of the role of redeemed reason informed the theology of the seventeenth century Caroline Divines and later provided many members of the Church of England with a theological method which combined the claims of revelation, reason and tradition.[3] Scholars disagree regarding Hooker's relationship with what would later be called "Anglicanism" and the Reformed theological tradition. Traditionally, he has been regarded as the originator of the Anglican via media between Protestantism and Catholicism.[4]:1 However, a growing number of scholars have argued that he should be considered as being in the mainstream Reformed theology of his time and that he only sought to oppose the extremists (Puritans), rather than moving the Church of England away from Protestantism.

 

This sermon from 1585 was one of those that triggered Travers attack and appeal to the Privy Council. Travers accused Hooker of preaching doctrine favourable to the Church of Rome when in fact he had just described their differences emphasising that Rome attributed to works "a power of satisfying God for sin;..." For Hooker, works were a necessary expression of thanksgiving for unmerited justification by a merciful God.[11] Hooker defended his belief in the doctrine of Justification by faith, but argued that even those who did not understand or accept this could be saved by God.

 

Of the Lawes of Ecclesiastical Politie is Hooker's best-known work, with the first four books being published in 1594. The fifth was published in 1597, while the final three were published posthumously,[2] and indeed may not all be his own work. Structurally, the work is a carefully worked out reply to the general principles of Puritanism as found in The Admonition and Thomas Cartwright's follow-up writings, more specifically:

 

Scripture alone is the rule that should govern all human conduct;

Scripture prescribes an unalterable form of Church government;

The English Church is corrupted by Roman Catholic orders, rites, etc.;

The law is corrupt in not allowing lay elders;

'There ought not to be in the Church Bishops'.[12]

Of the Lawes has been characterised as "probably the first great work of philosophy and theology to be written in English."[13] The book is far more than a negative rebuttal of the puritan claims: it is (here McAdoo quotes John S. Marshall) 'a continuous and coherent whole presenting a philosophy and theology congenial to the Anglican Book of Common Prayer and the traditional aspects of the Elizabethan Settlement."[14]

 

Quoting C. S. Lewis,[15] Stephen Neill underlines its positive side in the following terms: Hitherto, in England, "controversy had involved only tactics; Hooker added strategy. Long before the close fighting in Book III begins, the puritan position has been rendered desperate by the great flanking movements in Books I and II. . . . Thus the refutation of the enemy comes in the end to seem a very small thing, a by-product."[16]

 

It is a massive work that deals mainly with the proper governance of the churches ("polity"). The Puritans advocated the demotion of clergy and ecclesiasticism. Hooker attempted to work out which methods of organising churches are best.[2] What was at stake behind the theology was the position of the Queen Elizabeth I as the Supreme Governor of the Church. If doctrine were not to be settled by authorities, and if Martin Luther's argument for the priesthood of all believers were to be followed to its extreme with government by the Elect, then having the monarch as the governor of the church was intolerable. On the other side, if the monarch were appointed by God to be the governor of the church, then local parishes going their own ways on doctrine were similarly intolerable.

 

In political philosophy, Hooker is best remembered for his account of law and the origins of government in Book One of the Politie. Drawing heavily on the legal thought of Thomas Aquinas, Hooker distinguishes seven forms of law: eternal law ("that which God hath eternally purposed himself in all his works to observe"), celestial law (God's law for the angels), nature's law (that part of God's eternal law that governs natural objects), the law of reason (dictates of Right Reason that normatively govern human conduct), human positive law (rules made by human lawmakers for the ordering of a civil society), divine law (rules laid down by God that can only be known by special revelation), and ecclesiastical law (rules for the governance of a church). Like Aristotle, whom he frequently quotes, Hooker believes that humans are naturally inclined to live in society. Governments, he claims, are based on both this natural social instinct and on the express or implied consent of the governed.

 

The Laws is remembered not only for its stature as a monumental work of Anglican thought, but also for its influence in the development of theology, political theory, and English prose.

 

Hooker worked largely from Thomas Aquinas, but he adapted scholastic thought in a latitudinarian manner. He argued that church organisation, like political organisation, is one of the "things indifferent" to God. He wrote that minor doctrinal issues were not issues that damned or saved the soul, but rather frameworks surrounding the moral and religious life of the believer. He contended there were good monarchies and bad ones, good democracies and bad ones, and good church hierarchies and bad ones: what mattered was the piety of the people. At the same time, Hooker argued that authority was commanded by the Bible and by the traditions of the early church, but authority was something that had to be based on piety and reason rather than automatic investiture. This was because authority had to be obeyed even if it were wrong and needed to be remedied by right reason and the Holy Spirit. Notably, Hooker affirmed that the power and propriety of bishops need not be in every case absolute.

 

King James I is quoted by Izaak Walton, Hooker's biographer, as saying, "I observe there is in Mr. Hooker no affected language; but a grave, comprehensive, clear manifestation of reason, and that backed with the authority of the Scriptures, the fathers and schoolmen, and with all law both sacred and civil."[17] Hooker's emphasis on Scripture, reason, and tradition considerably influenced the development of Anglicanism, as well as many political philosophers, including John Locke.[2] Locke quotes Hooker numerous times in the Second Treatise of Civil Government and was greatly influenced by Hooker's natural-law ethics and his staunch defence of human reason. As Frederick Copleston notes, Hooker's moderation and civil style of argument were remarkable in the religious atmosphere of his time.[18] In the Church of England he is celebrated with a Lesser Festival on 3 November and the same day is also observed in the Calendars of other parts of the Anglican Communion.

 

en.wikipedia.org/wiki/Richard_Hooker

Geltrude Comensoli (1847-1903)

 

Foundress of the Sacramentine Sisters of Bergamo

 

GELTRUDE COMENSOLI was born in Bienno in Val Camonica, Brescia, on January 18, 1847, the fifth of ten children. On the same day of her birth, her parents, Carlo and Anna Maria Milesi, took her to the parish Church to be baptized and she was given the name of Caterina. During her childhood, Caterina experienced the joys of innocence and light-heartedness typical of that age. However, the Lord instilled within her the necessity of being intimately united to Him: she was often drawn by a strong desire to pray and meditate deeply. To those who asked her what she was doing she would answer: “I am thinking”.

 

At the age of seven, unable to resist any longer the pressing invitation of Jesus, one day, in the very early morning, she wrapped herself in her mother’s black shawl and went to the nearby Saint Mary’s Church. Standing at the balustrade, she secretely made her First Communion. Caterina experienced a “heavenly” feeling and swore eternal love to Jesus. The child became more serious, meditative and more absorbed in the thought of Jesus present in the Eucharist who, she realized, was often left alone for many days. While still young, she became an Apostle of the Eucharist: she would have liked to take Jesus present in the Holy Sacrament onto the top of a high mountain so that everyone could see and adore Him.

 

She chose some among the girls she knew to establish the Guard of Honour. Her ideal was Jesus. The motto: “Jesus, loving You and making others love You”, became the programme of her life. Attracted by a more perfect life, she left her family in 1862 and joined the convent of the Sisters of Charity, founded by St. Bartolomea Capitanio in Lovere, Brescia. Everyone had the highest hopes for her but the wonderful and mysterious ways of Providence were different. The Postulant became seriously ill and was dismissed from the Institute.

 

After her recovery, she left her village due to the financial situation of her family and, surely not by chance, entered into domestic service, first with Rev. G. B. Rota, parish priest of Chiari, who a few years later was to become the Bishop of Lodi, and afterwards with the Countess Fé-Vitali. These meetings and experiences were to be very important to Caterina. During the Christmas season of 1876 she reaffirmed her dedication to Jesus and wrote a very demanding way of conducting her life, to which she remained faithful.

 

On the Feast of Corpus Christi of 1878, with the permission of her confessor, she made the vow of chastity, which she had made on the morning of her secret Comunion, perpetual. Without neglecting her duties as a domestic servant, Caterina decided to educate the children of San Gervasio, Bergamo, guiding them towards an honest life of christian and social virtues.

 

By means of assiduous prayer, mortification, an intense interior life and the practice of the deeds of charity, Caterina prepared herself to accept the will of the Lord. Freed from family responsibilities after her parents’ death, the young woman sought a way to achieve her Eucharistic ideal.

 

She opened her heart to the Bishop of Bergamo Mgr Speranza, who was, at that time, in Bienno as a guest of the Fé-Vitali’s. He encouraged and assured her that her plans were the will of God.

 

In 1880, while in Rome with the Fé-Vitali’s, she succeeded in speaking with Pope Leo XIII about her plans to establish a religious institute devoted to the adoration of the Eucharist. The Pope changed them by inviting her to include the education of young female factory workers as well.

 

Supported by the new Bishop of Bergamo, Mgr Guindani, and by her “Father and Superior”, Rev. F. Spinelli, on December 15, 1882, Caterina, together with two of her friends began the Congregation of the Sacramentine Sisters of Bergamo with the first adoration hour of the Blessed Sacrament. On December 15, 1884 she took the name of Sister Geltrude of the Blessed Sacrament.

 

The new Congregation revealed itself to be God’s work. In fact, like all God’s work, it endured many adversities which sorely tried the “tender little plant”. However, this plant had already spread its deep roots into the rich soil of prayer, mortification and humility. It mattered little that Sister Geltrude and her Sisters, advised by the Bishop of Bergamo, Mgr Camillo Guindani, successor to Mgr Speranza, had to abandon their first “nest” in order to take refuge in Lodi. Mgr Rota, Bishop of Lodi, welcomed them and generously gave them a house in Lavagna di Comazzo, which temporarily became the Mother House of the Institute.

 

When innumerable difficulties had been overcome, Mgr Rota, with the Decree of September 8, 1891, gave canonical recognition to the Institute. On March 28, 1892, Mother Geltrude returned to Bergamo, the birthplace of the Congregation. There she gave it decisive and strong direction. God’s work was fulfilled!

 

The Foundress had guaranteed by then the continuation of the perpetual and public adoration of Jesus in the Blessed Sacrament and had instilled her precious ideas into her Sisters. Hers was a spirit of prayer, sacrifice, mortification, obedience, humility and charity mainly towards the poor. Therefore, she could approach her godly Bridegroom. On February 18, 1903, at midday, Mother Geltrude, bowing her head towards the Church of Adoration, began her eternal adoration. The news of her death quickly spread. Those who had known her, especially the poor and the humble, who were her favourite people, declared her a saint. On August 9, 1926, her venerable remains were taken from the cemetery of Bergamo to the Mother House of the Institute which she had established. There she lies in a special chapel next to the Church of Adoration.

 

By request of numerous people, on February 18, 1928, the Ordinary Process on the reputation of Mother Geltrude’s sanctity, her virtuous life as well as miracles, granted by God through Mother Geltrude’s intercession, began. It ended in 1939.

 

In the same year, Pius XII authorized the preliminary investigation of the Apostolic Process in the Cause of Mother Geltrude.

 

On April 26, 1961, the General Congregation of the then Congregation of Sacred Rites was held in the presence of Pope John XXIII. His Holiness promulgated the Decree on the heroic virtuous life experienced by Mother Geltrude Comensoli, who was then given the title of “Venerable”.

 

On October 1, 1989, Pope John Paul II declared her a Blessed Soul.

 

On April 26, 2009 Pope Benedict XVI entered her on the register of Saints.

Chakra Medical Medicine Thangka -Thanka painting Himalayan art.

 

What Chakra's Are For.

 

My dear friends...

  

Did you know that the chakras of the body have a function and a purpose that most people do not understand? Last week in this space we took our first look at the human experience of “yearning” as a tool of awareness. Our exploration of this continues this week by describing this sensation in a way that opens the door to a larger understanding of the use and function, purpose and role of your body’s chakra centers. We have heard much about these centers in our body over the years, but seldom, if ever, have we heard how they “operate,” or why they are there. Let’s use the experience of “yearning” to take a look at this.

  

While yearning is a mental process, it can, like all mental processes, produce physical experiences. Yearning can produce a sensation in the stomach; what we might call “jitteriness” or a “jumpy tummy.” Deep and sad yearning can even cause a dull pain there. This is because yearning is an energy, and there is an energy center in the area of your body where your stomach is located. This energy center is called a chakra, and it is one of seven such centers in your body.

  

Energy centers translate the spiritual into the physical, the invisible into the visible, or, more broadly, what is thought into what is felt.

  

In short, chakras are the mechanisms that turn Knowing into Experience.

  

It is fascinating that, given how vital these energy centers are, millions of people are not even aware of them, or don’t believe that they exist. They do exist, and they can be utilized to bring us the physical experience of our spiritual identity. This is done by working with energy (what is called chi or ki in some Eastern traditions).

  

Here is how energy can work:

  

Deep and sad yearning is an energy. It is a thought, created in the Mind. It is a physical energy formulation. It is your personal information—or, more accurately, YOU, in formation.

  

You are a three-part being: Body, Mind, and Spirit. What you know in your Spirit you will yearn for in your Mind, and you will experience that yearning in your Body. For instance, you know in your Spirit that you are One with everything. When you become self-aware, you become aware of what your Spirit Knows. You will then yearn for this in your Mind, and you will experience this yearning in your Body.

  

It is the function of your energy centers to translate the Soul’s Knowing into the Body’s Experience. A fully awakened Mind does so purely, without distortion. A Mind that is not fully awake may, by virtue of its sleepfulness, by virtue of its forgetfulness, distort the Pure Energy of your True Knowing, producing a physical experience that is less than Pure.

  

It is along the chakra system of the body that the Life Energy flows, physicalizing spirituality along the way. The chakra system does this by translating one form of energy into another. This process of translation is what some of you call transformation.

  

Thus, the non-physical energy of a deep and sad yearning can produce the very physical energy of an aching heart. I don’t mean this as a metaphor. I am referring to an actual physical aching.

  

Positive or happy yearning can, by contrast, produce an upliftment and an enlivening of the physical senses, resulting in an actual improvement in physical health. It is not uncommon for a person to feel better all over when experiencing a positive yearning. Yearning to meet one’s God, or deep devotion to the Divine Being and the Divine Principle, is a very good example. Masters (such as Paramahansa Yogananda) have told us that living within such a yearning produces inner peacefulness and physical well-being.

  

Ultimately, yearning for Divinity leads to the Holy Experience, for yearning always produces the experience for which it yearns.

 

By Neale Donald Walsh.

Info from. www. The Spirit Guides.co.uk

 

I hope this ex plane's a lot and helps you on your path.

Photos: J.D. Long-García/CATHOLIC SUN

 

Supporters crowd Our Lady of Mount Carmel for concert

Benefit for Hillebrand, Mills family raises over $30K

 

By Joyce Coronel | Oct. 1, 2009 | The Catholic Sun

 

TEMPE — When word spread that 11-year-old Julia Hillebrand, the daughter of local Catholic composer and recording artist Paul Hillebrand, had been diagnosed with an inoperable brain tumor, fellow musicians banded together to hold a benefit concert.

 

They hoped to attract about 1,000 people to the Sept. 29 event at Our Lady of Mount Carmel Parish. More than an hour before the concert was set to begin, however, the line to get into the church stretched well into the parking lot as friends, family and supporters waited for the doors to open.

 

With the likes of big-name Catholic music stars Matt Maher, Tom Booth, Tim and Julie Smith, Jaime and Kari Cortez, and others, the crowd swelled to nearly double what organizers had hoped.

 

So many people turned out in response to the plight of Julia Hillebrand and Ethan Mills, a teenage cancer sufferer and longtime Hillebrand family friend, the parish hall had to be opened up to accommodate the overflow crowd.

 

Inside the church, Fr. John Bonavitacola marveled at the scene he said reminded him of Easter Sunday and Christmas morning services.

 

“When God’s people pray together,” he told the crowd, “anything can happen. We pray that whatever God’s will might be, that we would be in acceptance of that. Faith can move mountains.”

 

Tim Smith had a special message for the Hillebrand and Mills families.

 

“We want you to know that you are loved and not only that, right here is our shoulder — lean on it.” And with that, the standing-room only throng swayed, clapped and sang along with the Smiths’ rendition of “Lean On Me.”

 

Bob Mulhern, who has known the Mills and Hillebrand families for 30 years and served as emcee for the event, told those gathered of 18-year-old Ethan Mills’ courage in the face of recurring cancer.

 

“Ethan calls himself ‘The Tumor-nator,’ he said. “There are 51 guys out there who have all shaved their head in support of him.”

 

Ethan’s mother, Nancy, was overwhelmed by the outpouring of support by the concert-goers. “I’ve never been so blown-away by anything,” she said. “Ethan is a real hero in our lives. When I breathe, I pray. We put our trust in Jesus no matter what.”

 

Matt Maher told the young cancer patients, “You’re not alone. If you’ve got bad news, you’ve got good news, because God holds everything together.”

 

Some in the crowd brushed away tears as Paul Hillebrand sang “We are body of Christ” and thanked them for their support.

 

“Thank you for the sacrifices you’ve made,” he said. “Come, Holy Spirit, heal us all, for we believe all shall be well.”

 

Julia and Ethan each stood briefly and the crowd responded with a standing ovation.

 

Julia, a sixth-grade student at St. Timothy Catholic School, was diagnosed with a tumor on her brain stem on Aug. 21 and is undergoing radiation.

 

Ethan, a graduate of Our Lady of Mount Carmel Catholic School, had planned to attend Arizona State University this fall until the cancer he battled 14 years ago returned.

 

Organizers said the concert and silent auction brought in more than $30,000 for the two families, who have been hit with huge medical bills as well as time away from work due to the children’s illnesses.

 

More: www.catholicsun.org

 

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Pūjā is a prayer ritual performed by Hindus to host, honour and worship one or more deities, or to spiritually celebrate an event. Sometimes spelled phonetically as Pooja or Poojah, it may honour or celebrate the presence of special guest(s), or their memories after they pass away. The word Pūjā (Devanagari: पूजा) comes from Sanskrit, and means reverence, honour, homage, adoration, and worship. Puja rituals are also held by Buddhists, Jains and Sikhs.

 

In Hinduism, puja is done on a variety of occasions, frequency and settings. It may include daily puja done in the home, to occasional temple ceremonies and annual festivals, to few lifetime events such as birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory; it may be a routine daily affair for some Hindus, periodic ritual for some, and infrequent for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.

 

Puja varies according to the school of Hinduism. Within a given school, puja may vary by region, occasion, deity honored, and steps followed. In formal Nigama ceremonies, a fire may be lit in honour of deity Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or image of deity is present. In both ceremonies, a diya or incense stick may be lit while a prayer is chanted or hymn is sung. Puja is typically performed by a Hindu worshipper alone, though sometimes in presence of a priest who is well versed in procedure and hymns. In temples and priest-assisted event puja, food, fruits and sweets may be included as offerings to the deity, which, after the prayers, becomes prasad - blessed food shared by all present at the puja.

 

Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of Bali Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia.

 

ETYMOLOGY

Puja (Sanskrit: पूजा) is an ancient word, with unclear origins. Joshi claims the word puja was first used in vedic times when Sūtra were composed, to describe prayers and worship before yajna or homa - fire deity, Agni. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: Poosai "to smear with something" and Poochei "to do with flowers".

 

ORIGNS

According to scholars, one of the earliest mentions of Pūjā is in the Grihya Sutras, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one’s home to lead rituals for departed ancestors. As Hindu philosophy expanded and diversified, with developments such as the bhakti movement, the vedic puja ritual were modified and applied to the deities. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (deva pūjā). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu.

 

As a historical practice, Pūjā in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the word pūjā referred to the hospitable reception of guests and that the things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa). The development of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.

 

SIGNIFICANCE OF PUJA

In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock, is:

 

Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;

O Indra, bring treaures with your right hand;

O Agni grant the enjoyments of a good household;

Give (us) vigor, wealth in cattle, and possession of good horses.

- ÄsvSü

 

In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja.

 

Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of yoga of spirit and emotions.

 

Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.

 

TEMPLE PUJA

Temple (Mandir) pūjā is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple puja, there is often less active participation, with the priest acting on behalf of others.

 

ELABORATE PUJA

A full home or temple puja can include several traditional upacaras or "attendances". The following is an example puja; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja:

 

1. Avahana (“invocation”). The deity is invited to the ceremony from the heart.

2. Asana. The deity is offered a seat.

3. Padya. The deity’s feet are symbolically washed.

4. Water is offered for washing the head and body

5. Arghya. Water is offered so the deity may wash its mouth.

6. Snana or abhisekha. Water is offered for symbolic bathing.

7. Vastra (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it.

8. Upaveeda or Mangalsutra. Putting on the sacred thread.

9. Anulepana or gandha. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied.

10. Pushpa. Flowers are offered before the image, or garlands draped around its neck.

11. Dhupa. Incense is burned before the image.

12. Dipa or Aarti. A burning lamp is waved in front of the image.

13. Naivedya. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered.

14. Namaskara or pranama. The worshipper and family bow or prostrate themselves before the image to offer homage.

15. Parikrama or Pradakshina. Circumambulation around the deity.

16. Taking leave.

 

Sometimes additional steps are included:

1. Dhyana (“Meditation”). The deity is invoked in the heart of the devotee.

2. Acamanıya. Water is offered for sipping.

3. Aabaran. The deity is decorated with ornaments.

4. Chatram. Offering of umbrella.

5. Chamaram Offering of fan or fly-whisk (Chamara).

6. Visarjana or Udvasana. The deity is moved from the place.

 

There are variations in this puja method such as:

1. Pancha upachara pooja (puja with 5 steps).

2. Chatushasti upachara puja (puja with 64 steps).

 

The structure of elaborate puja also varies significantly between temples, regions and occasions.

 

QUICK PUJA

A quick puja has the same structure as acts ordinary people would perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a diya or lighted incense stick. The devotee proceeds to connect with the spiritual manifestation by meditating (a form of darshan), or chanting hymns and mantras, then personal prayers follow. After prayer is finished, the spiritual visitor as guest is affectionately thanked and greeted good bye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Fuller, Hindu texts allow flexibility and abbreviated puja according to occasion, needs and personal preferences.

 

PUJA IN BALINESE HINDUISM

In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang. The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God/Shang Hyang Widhi, holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors.

 

Sembahyang (Puja) is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers everyday, with Kewangen and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras.

 

GURU PUJA

In the case of great spiritual masters, there is also a custom to perform puja for a living person. Gurus are sometimes chosen as objects of puja and honored as living gods or seen the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drinks and meditating at their feet, asking for their blessing.

 

PUJA AS A SOCIAL, HUMAN RIGHTS EVENT

As with Church services in Christianity, Pūjā in Hinduism has served as a means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example, Marion O'Callaghan reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from a traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much as social and community recreational event, as a religious event.

 

CRITIQUE OF PUJA IN THE PURVA MIMAMSAKA SCHOOL

Although pūjā is accepted as a valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā thinkers. The foundational work of this school is the Karmamīmāṃsāsūtra or "Aphorisms for Enquiry into the Act," composed by Jaimini. The earliest surviving commentary is by Śabara who lived around the end of the fourth century. Śabara's commentary, known as Śabarabhāṣya holds pride of place in Mīmāṃsā in that Sabara's understanding is taken as definitive by all later writers. In his chapter entitled Devatādikaraṇa (9 : 1: 5: 6-9), Śabara examines the popular understanding of the gods and attempts to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the Mahābhārata, Purāṇa texts or even the Smṛti literatures as valid sources of authority), Śabara concludes that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appeals to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argues that substances are offered to gods not according to the wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants (pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ). In the course of his discussion, Śabara's asserts that "there is no relation between the case of guests and the sacrificial act." This incidental remark provides sound historical proof that pūjā was built on analogy with atithi, the ancient Vedic tradition of welcoming guests. What Śabara is maintaining is that this analogy is not valid. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. It is a remarkable testament to the plurality and tolerance of Indian civilization that Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha.

 

REGIONAL NAMES

Puja, sometimes spelled pooja, is called பூஜை in Tamil, and bucha (บูชา) in Thai.

 

WIKIPEDIA

THE NEW JERUSALEM

 

Revelation 21:3-27, "And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life."

 

God greatly desires to fellowship with man. All of His various covenants with man were designed to bring man closer to God. But because of man's sinfulness it was impossible for man to dwell in the presence of God.

 

Now with God's final work he creates the bride of Christ, or the New Jerusalem. The New Jerusalem is the juxtaposition between the new earth and the heavens.

 

Literally, the New Jerusalem is an inconceivably large cubical structure, approximately 1500 miles on a side. The New Jerusalem is so large that it would cover almost the entire Mediterranean basin. If it were centred over present day Jerusalem it would extend North into the Black Sea, South into the Sudan, East into the Persian Gulf and West into Greece. If you were to try to fly over it you would need the space shuttle since it is also 1500 miles high.

 

Figuratively the New Jerusalem represents the Bride of Christ, or the Church. The true Church is by definition the juxtaposition of heaven and earth. At this time God speaks to the world through the Church and by faith in Jesus Christ we can boldly enter the presence of God.

 

The twelve gates whereby we enter in represent the twelve tribes of Israel from whom Messiah Jesus originated. Jesus is the gate of John 10:9. The twelve foundations represent the foundations laid by the Apostles of the Lamb. Since they were merely messengers of what Jesus taught it could be said that in this respect Jesus also is the foundation of the New Jerusalem or the chief cornerstone of Mt. 21:42, Mk. 12:10, Lk. 20:17.

 

When the New Jerusalem descends God will dwell in the midst of his people. The city will be lit by the Glory of the Lord and man will have direct access to their one true God. All grief and pain that has been birthed by sin will be no more.

 

All men will be able to drink from the water of life. This will be a literal fluid as well as a representation of the Holy Spirit. There will also be the tree of life, which bears many different types of fruit of which we may eat. Again, the tree of life is both literal and figurative in its meaning. There will be a literal tree with literal fruit. The fruit in a figurative sense is the fruit of the Spirit. — at www.apocalypsetheunveiling.com.

In a Jungian sense the Queen of Sheba was the transcendent queen of the sunrise (the Queen of Alchemy, a prototype of the antithesis and synthesis of opposites –feminine on the outside and masculine on the inside). She is also the key (clavicula) of power which in general symbolizes the combinations of opposites; she is the „Father-Mother‟, „the white-black‟, the quintessence of all things. In mid-fourteenth century in the city Prague, it is said that the melancholic King Rudolf II Hapsburg (1552-1612), known as Holy Roman Emperor was obsessed by the occult and intrigued by alchemy. It said that this king had a whole library of magic books. He consulted Kabbalists and alchemists whose books talked about the Queen of Sheba as a divine and transcendent figure. They believed that the queen was the queen of darkness and they invoked her as the queen of the dawn, known also as „the South Wind‟ (Aurora Consurgens, the Rising Dawn). Nicholas Clapp investigated the alchemical sources of the myth of Solomon and Sheba: „Solomon was celebrated as the king of alchemy and Sheba the Queen, whereupon she became identified with several key elements and forces.‟ For example, as is demonstrated in De Alum et Salubus (The Book of Alums and Salts), there are some elements like alum, salt, quicksilver, and silver which are seen to symbolize the Queen of Sheba. In a passage of this book she is described as follows: „I am the mediatrix of the elements, making one to agree with another.‟ In other words, she transforms the substances thanks to her esoteric power. However, these remain legends which are only used in alchemical and esoteric studies. De Alum et Salubus was translated into many Arabic versions, being based on Alexandrian sources which dealt with chemistry and alchemy. It is supposed that this book was written by al-Razi but according to the scholar Julius Ruska De Alum et Salubus was produced by the Muslim chemists Zosimos and Jabir. The correspondence of the Queen of Sheba with various metals calls to mind Jung‟s work about alchemy, Mysterium Coniunction. Here he talks about the corrispondentia between Moon-Nature and Salt. He says that the „Luna represents the six planets or spirits‟; Salt is the attribute of the Luna:From Saturn, Mercury, Jupiter, Mars and Venus nothing and no other metal can arise except Luna [i.e. silver]...For Luna consists of the six spiritual metals and their powers.The Jungian Luna is seen as the essence of the nature of metals; she is a personification of archetypes (a plurality of archetypes and personas) and from the Luna derives the energy of all the stars. Salt is linked with the lunar side (the feminine) which is identified with the femina alba or candida (the white water, the light of illumination). Moreover salt is, according to the philosophy of alchemy and medieval Arabic thought, the symbol of an arcane substance which is the receptacle of all things. Jung writes: „It is a concentrated centre of the elements‟. These qualities seem to reflect the features of the Queen of Sheba. Metaphorically, she can be compared to the Luna who expresses herself as a mother of all the metals; she gives the tincture and the light to all things, thus also producing unity.The Queen of Sheba‟s psychology revolutionises any patriarchal superiority over the woman world. Women are not the weaker sex, subordinated to a man, husband or „partner‟ (I Peter 3:7; Colossians 3:18 and Ephesians 5:22-23). The Queen of Sheba represents an independent woman who rehabilitated the role of all women; her leadership role ought to give a new input and voice to women in the socio-cultural and religious spheres. The story of „the Queen of South‟ enables women to iterate the noblest qualities she possessed: honour, dignity and status in society.

www.cesnur.org/2011/dan-coltri.pdf

The events which led to the conspiracy against the Great Master Hiram Abiff and culminated in his assassination had their origin in the arrival of the Queen of Sheba, who was drawn to the court of Solomon by tales of his admirable wisdom and the splendor of the temple which he was about to build. Indeed, the Queen of Sheba is the composite soul of mankind, and when the work of our evolutionary age is completed, she will be the bride, while the Christ, whom Paul named the High Priest of the order of Melchisedec, will fill the double office of spiritual and temporal ruler, king and priest, for the eternal happiness of all mankind currently enslaved by the Church or the State, but waiting, whether they realize it or not, for the day of emancipation symbolically represented by the "Millennium", during which there will exist a marvelous city, the New Jerusalem, the city of peace. The sooner this union can be achieved, the better for humanity. Consequently, an attempt was made, which the legend relates to us under the symbolism of the two suitors, Solomon and Hiram, to the hand of the Queen. The broken staff is the symbol of the two worlds: church and power. The two Initiatic Orders had come together to accomplish a common work, The Sea of Iron, which was attempted for the first time. It could not have been carried out in an earlier era, because man was not yet sufficiently evolved. But at that time it seemed that the combined efforts of the two forces could accomplish this task, and if there had not been in each of them the desire to deprive the other of the affection of the symbolic Queen of Sheba, the soul of mankind, they could have achieved an equitable union between Church and State, and human evolution could have advanced greatly. But both Church and State were jealous of their particular prerogatives; the Church would only accept the merger on the condition that it retained its ancient power over humanity and took over temporal power as well. The state had the same selfish ambition and the Queen of Sheba, humanity as a whole, is still without a husband. The snake that wraps itself around her head like a headdress blinds her desire for union and symbolizes her magical power. Above his head, as a goal to reach this perfection of the world where the magical is associated with the spiritual, he figures the temple of Solomon. Solomon's temple is our Solar Universe, which forms the great school of life for our evolving humanity. The main lines of its past, present and future history are inscribed in the stars, the important points being discernible by anyone with average intelligence. In the Microcosmic plane, the Temple of Solomon is also the body of man in which the individualized spirit or Ego evokes The Temple of Solomon is our Solar Universe, which forms the great school of life for our evolving humanity. The outlines of its past, present and future history are inscribed in the stars, the important points being discernible to anyone of average intelligence. In the Microcosmic plane, the Temple of Solomon is also the body of man in which the individualized spirit or Ego evokes The Temple of Solomon is our Solar Universe, which forms the great school of life for our evolving humanity. The outlines of its past, present and future history are inscribed in the stars, the important points being discernible to anyone of average intelligence. In the Microcosmic plane, the Temple of Solomon is also the body of man in which the individualized spirit or evolving Ego ...

........... as God does in the universe. The work on the true temple, as we are told in chapter five of Second Corinthians, is accomplished by invisible forces working in silence, building the temple without the sound of a hammer. Just as Solomon's temple was visible in all its glory to the Queen of Sheba, so the evidence of the work of the invisible forces is easily perceived in the universe and in man, but the forces themselves remain in the background; they work without ostentation, they hide themselves from the eyes of those who have no right to see or command them. The relation of these forces of nature to the work they do in the universe will maybe be better understood by means of a comparison: Suppose a carpenter wants to build a house to live in. He will choose a site, bring materials, and then, with the tools of his trade, he will begin by laying the foundation. Gradually, the walls will be raised, the roof placed, the interior completed, and the construction finished. Suppose that during all this work, a dog, an intelligent spirit belonging to another, later wave of evolutionary life, observes the carpenter's movements, sees the house take shape, being built and then finished. He will not understand what the builder is doing, nor his final goal. Now suppose that the dog is unable to see the builder or hear the sound his hammer and other tools make. In this case, he would be in the same position as man in relation to the Great Architect of the Universe and the forces working under His direction. The dog would only see the materials slowly coming together and taking shape. Mankind also sees the silent growth of the plant, the beast and the bird, but is unable to understand what causes this physical growth and the changes in the visible universe .......... does not see the immense army of invisible workers who work without noise to bring about these results. Nor do these workers respond to the call of anyone who does not have the Sign and the Word of power, whatever his rank and position in the world.

The man of the Church always insists on the necessity of faith, while the man of politics places his trust in work. But when faith flourishes in works, we reach the highest ideal expressible. Mankind admires the lofty sentiment and the brilliant orator; but when a Lincoln unties the chains of a trampled race, or when a Luther revolts to help the shackled spirits and secure for them religious liberty, the outward action of these emancipators reveals a beauty of soul never seen in those who are content to dream, but fear to soil their hands by actually working in the temple of humanity. These are not true temple builders and would be unable to feel any inspiration at the sight of the wonderful temple described by Manson in "The Servant in the House". Was the Ark of the Covenant a sophisticated machine in which an electric current circulated? We then perceive Moses as an initiate to the scientific secrets of a primordial civilization. Saba presents an optical illusion concerning the "garment", the ROBE. The lower part of the staff merges with the folds of his robe like a Way of Life. We can deduce that the Ark was probably transported from Jerusalem to Aksum, IN THE DRESS, that is to say "by stealth".The left hand is not connected to the body of Sheba; it seems to come out of the interior of the dress and bears the seal of a mystical union between political and religious power or of her impossible union with Solomon. Mystery of the cathedrals to live in the country of Saba, or Caba, the cabalists distill the meaning of the philosophy of the statuary of Notre-Dame, it is hidden in the stone to become invisible to the eyes inhabited by the fear of reflection before the greatness of the builders. The civilization of the mouse click is no longer accustomed to look for a long time and the Middle Ages are described by historians as a regression of the ideal and hedonistic proportions of the Roman world. The lazy kings make us believe that the Middle Ages are a middle ground between ancient and classical. We have been hearing this music for a very long time and nobody understands the true meaning of Gothic statues anymore. The slang, the argonaut come from the boat Argos which guides Jason towards the Golden Fleece. Slang and Gothic art are from the same mold and the Goths are not German speakers. The legends of the defeat of 1870 come from a humiliation and a lie to find a reason for the failure of Napoleon's claim to dominate Europe. It is necessary to reread "The Mystery of the Cathedrals" of the pseudo Fulcanelli and his pseudo Viollet le Duc master to discover another language, the statues are not influenced by the barbaric Goths who invaded the German of pseudo myths. Charlemagne has nothing French about him and France sent non-French speaking Bretons in 1913 to the front with Senegalese. It is time to write the history of Paris and the regions that are now France and to forget the Gaulish myths to rediscover the true nature of Notre-Dame? It is not our intention here to analyze The Mystery of the Cathedrals, nor to emphasize the beautiful Queen of Sheba. Fulcanelli had not received The Gift of God, but he was so close to Illumination by his vision in the mysticism poured out to the full, by those mysteries of the land of Sheba, or. Caba, Kabah ... The Queen overcomes Mercury, Servus Fugitivus. Let us stop here these Chymic comparisons. Chemistry or Alchemy have broken their marriage like the stick of this Queen of Alchemy...Nevertheless, the guilds, by a secret inspiration, still continued to pursue their disappointed revenge on Abiram, or the murderer... And the posterity of Adoniram remained sacred for them; for long afterwards they still swore by the sons of the widow, thus they designated the descendants of Adoniram and the Queen of Sheba... A Journey to the Orient by Gérard de Nerval.The corpse having been recognized, one of the masters took it by a finger, and the skin remained in his hand; it was the same for a second; a third seized it by the wrist in the manner in which the masters use it towards the companion, and the skin separated again; whereupon he cried out: MAKBENACH, which means: THE CHAIR LEAVES THE BONE.... G de Nerval reads better with the left hand of this Queen and the stick which is a broken bone, a frame removed to slip into the hidden dimension of the Templars?

Architect: Sigurd Lewerentz (1885-1975),

Built in 1966

 

The Chairs

The chairs are from Denmark and originally designed for the Grundtvig-church (1940) in Copenhagen by Kaare Klint. Portable chairs in churches are an old tradition and give the opportunity to rearrange the furniture.

 

The Architect

The architect, Doctor of Technology, Sigurd Lewerentz (1885-1975) was 77 years old when he was asked to create St. Petri church. He had behind him, in addition to studies at Chalmers’ university, many years of collected experience, which he could now draw on. Full of life, knowledgeable, independent of all architectural traditions and styles he set about his task. He concentrated all his artistic passion on this task. What he created is not a product of a drawing-board. The placing of every brick is determined directly by him on the spot or indirectly by the instructions he gave to the artisans. The watchful eye of the architect constantly followed the work on the site.

 

Facts

The church was consecrated on 27th of November, 1966 by Bishop Martin Lindström. The nave is built according to “circumstantes”, the idea of the central place of worship. The area is quadratic, 18 x 18 meter. The height is 6 meter in the east and 5 meter in the west. The nave rests on and is built around a cross of iron (the T-cross or the Antonius-cross). The cross should be essential in the preaching and activity of the church as well as in human life. The ceiling is formed as archs and is a symbol of human spirit life as a waving movement. The building has no arched windows. The window-glasses are directly mounted on the outside of the wall with brackets, which gives a feeling of missing windows. All electric wiring and water pipes are mounted directly on the walls – nothing should be hidden into the church. The middle aisle corresponds to the holy way (via sacra) of old days which leads to the Holy Communion table. The walls are built up with the dark-brown brick from Helsingborg, which is made by hand craft as well as machine-made. No bricks are adjusted to suit – man is good enough to be used by God even if she is “odd, rough or not adjusted to suit”. The bricks are partly picked by the architect Lewerentz himself from a scrap-yard. Even human beings, who by others are considered as “scrap”, are suitable for the Lord. The daylight and the illumination are sparse. Too much natural light disturbs the full feeling according to the architect. Therefore the lamps must be lightened during service. Architect Lewerentz wanted to create a soft and warm surrounding with quiet and devotion. While sitting for a while in the church the details are coming forward. The chairs are from Denmark and originally designed for the Grundtvig-church (1940) in Copenhagen. Portable chairs in churches are an old tradition and give the opportunity to rearrange the furniture.

 

Source: Leaflet – Sankt Petri Church in Klippan – A Masterpiece by Sigurd Lewerentz

 

The church was renovated between the years 1979-1981 under the direction of architect Bengt Edman and the church copper roof has been changed during 2011.

 

More pictures of Sigurd Lewerentz’ work

 

Images of other architects' works

 

More information at the St. Petri web page

We live in a fallen world; it lies in sin and wickedness. But God is still in control and ruling over all His creation. "He worketh all things after the counsel of his own will " Ephesians 1:11. Even though it may appear that wickedness is winning, the eye of faith sees his sovereignty and rejoices in this confidence.

The flower which follows the sun does so even in cloudy days: when it cloth not shine forth, yet it follows the hidden course and motion of it. So the soul that moves after God keeps that course when He hides His face; is content, yea, is glad at His will in all estates, or conditions, or events. (T. Leighton.)

2 Thessalonians 3:3 But the Lord is faithful, who shall stablish you, and keep you from evil.

Though human beings cannot be trusted, God is faithful to his promises and his purposes. He may always be confided in; and when people are unbelieving, perverse, unkind, and disposed to do us wrong, we may go to him, and we shall always find in him one in whom we may confide.Who will stablish you - That cleave to him by faith. And guard you from the evil one - And all his instruments.

God promised to keep Satan on a leash. He will not allow any temptation to become too great for us and will not allow Satan to do whatever he wants with us

1 Corinthians 10:13 - "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."

Luke 22:31-32 - " And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.”

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Following text by John Wesley -Sermons on Several Occasions, from 1831

In order to have the clear view,

We should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of the true believer ( Romans 10:9) so the evil spirit possesses the souls of the wicked.

Hence it is that the Apostle terms him "the god of this world;" from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him "the prince of this world;" so absolute is his dominion over it.

And hence St. John: "We know that we are of God, and" all who are not of God, "the whole world," "en tw ponhrw keitai," --not lieth in wickedness, but "lieth in the wicked one;" lives and moves in him, as they who are not of the world do in God.

For the devil is not to be considered only as "a roaring lion going about seeking whom he may devour;" nor barely as a subtle enemy, who cometh unawares upon poor souls, and "leads them captive at his will;" but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. He is continually "working in" these "children of disobedience." he works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.

It is, therefore, an unquestionable truth, that the god and prince of this world still possesses all who know not God. Only the manner wherein he possesses them now differs from that wherein he did it of old time. Then he frequently tormented their bodies as well as souls, and that openly, without any disguise: now he torments their souls only (unless in some rare cases), and that as covertly as possible.

The reason of this difference is plain: it was then his aim to drive mankind into superstition; therefore, he wrought as openly as he could. But it is his aim to drive us into infidelity; therefore, he works as privately as he can: for the more secret he is, the more he prevails.

Yet, if we may credit historians, there are countries, even now, where he works as openly as aforetime. "But why in savage and barbarous countries only Why not in Italy, France, or England" For a very plain reason: he knows his men, and he knows what he hath to do with each. To some he appears barefaced; because he is to fix them in superstition and gross idolatry. But with others he is pursuing a different point. He is to make you idolize yourselves; to make you wiser in your own eyes than God himself, than all the oracles of God. Now, in order to do this, he must not appear in his own shape: that would frustrate his design. No: He uses all his art to make you deny his being, till he has you safe in his own place.

He reigns, therefore, although in a different way, yet as absolute in one land as in the other. He has the gay Italian infidel in his teeth, as sure as the wild Tartar. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases, swallows him up!

But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness, therefore, does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty.

All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell; acting the more secure and uncontrolled, because they know not that he acts at all.

But how easily may we know the cause from its effects! These are sometimes gross and palpable. So they were in the most refined of the heathen nations. Go no farther than the admired, the virtuous Romans; and you will find these, when at the height of their learning and glory, "filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful."

Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land How triumphant does the prince of this world reign in all these children of disobedience!

But By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God "destroys the works of the devil." The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation.

All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for "His ways are not as our ways, neither his thoughts as our thoughts." Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that "no flesh may glory in his sight."

Amen

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

Sherborne School Chapel Memorials, Sherborne School, Abbey Road, Sherborne, Dorset, UK, DT9 3AP.

 

Location in chapel: South aisle (pulpit).

 

Inscription:

IN PACE

FRANCISCUS ASTON-BINNS

SCHOLAE ISTIUS

PER ANNOS SEPTEM

E MAGISTRIS ADJUTORIBUS

QUI QUEM MONTIUM AMOREM IAM PUER

CONCEPERAT

PER EUNDEM IMMATURAE

EST MORTI DEDITUS

DOCTRINAE INCUBUIT

ARTES COLUIT

SUOS OMNES AMAVIT

PROSEQUUNTUR DESIDERIO

AMICI COLLEGAE DISCIPULI

VIXIT A XXXIX MIV OBDORMIVIT IN DOMINO

AD XVI KAL OCT A.S. MDCCCXCVIII

HANC TABULAM P.C. LABORUM CONSORTES

 

Biographical Information:

Francis Aston Binns (1859-1898).

Born 1859 in Warwick, Warwickshire.

Son of the Rev. Thomas Aston Binns and Louisa A. Binns (nee Carter). Louisa A. Binns died on 30 August at Chamonix, France. The Rev. Thomas Aston Binns gave a pulpit to the Baptist Church at Chamonix in memory of his son and first wife.

Pupil at Bradford School.

MA, Balliol College, Oxford; Taylorian Scholar and Exhibitioner; BA 1886, MA 1888.

Assistant master (modern languages) at Sherborne School, 1892-1898.

He was a passionate climber and was killed in a climbing accident while descending the Aiguille de Charmoz in the Alps on 16 September 1898, aged 39 years, while still a master.

 

In 1921, £1,500 was received under the will of the Rev. Thomas Aston Binns to establish at Sherborne School a Scholarship at Oxford in classical and modern languages in memory of his son Francis Aston Binns.

 

In 1922, the Aston Binns Prize (modern languages) was founded at Sherborne School with £300 left in the will of Miss Mary Louisa Aston Binns, sister of Francis Aston Binns.

 

Ann C. Colley in 'Victorians in the Mountains: Sinking the Sublime' (2010) cites from an account contained in the Alpine Club Archives of a man who watched through a telescope two mountaineers reaching the summit of Aiguille de Charmoz (11,302’), only to discover two hours later that both men had met with an accident and been killed. The mountaineers were Francis Aston Binns, a member of the Alpine Club, and his guide, who had both slid into the side of a crevasse, struck it violently, and died.

 

A Sermon preached in Sherborne School Chapel on the XVIth Sunday after Trinity 1898 by Frederick Brooke Westcott, Headmaster, in memoriam F.A.B. [Francis Aston Binns]:

“But Jesus hearing it, answered him, ‘Fear not; only believe.’ “ – St. Luke viii.50.

It is no wonder that human hearts sometimes turn faint and quail. There is so much that is dark and mysterious around us; so much that we cannot understand; so much that lies beyond our ken. And ever and again some of these deeper mysteries of our being, the mysteries of birth and death which caused so much of wonderment to our English forefather in the well known story; the ‘out of the dark’ and ‘into the dark’ of life; come very near us. They confront us face to face; they dare us to lay them aside; they will not be forgotten even by the careless.

So was it with the father in the Gospel story. He was a man of high position and standing; he had much of the things which are thought to make life happy; above all, he had and prized one little daughter, a maid of but twelve years, the joy and brightness of his home. Then a shadow fell and clouded all his sunshine. His little girl fell sick; she was in desperate plight; no human skill could save; it seemed he must resign his little one and pass his weary days alone and childless. Yet was there one faint hope! The prophet, Jesus of Nazareth, the wonder worker, may be He could save and would. Straightway the hapless father flung himself at Jesus’ feet, and begged and prayed with passionate earnestness that He would come and lay his hands upon the maid. And Jesus went with him. But while our Master lingered on the way, detained by another act of mercy and of pity, the precious hours had sped. It was now too late to save, for death had brought despair. With what seems needless roughness the messengers from his home blurted out the fatal news, ‘thy daughter is dead!’ and bade the sorrowing father to trouble the Rabbi no more. It can hardly be thought they meant the Lord to hear; but hear he did, and from His Lips there fell this gracious word; ‘Fear not, only believe.’ Oh! Who would doubt it brought great comfort then? And so it does today! It speaks (you know) of one who is ‘the Living,’ yet was dead! It speaks of one who holds the keys of Death and of the Grave! It tells us that the Jesus who centuries ago, in virtue of the power of God which dwelt in Him, was able to recall the departed to new life – as for instance this little maid of Lazarus – is still (as he was ever), ‘the Way, the Truth, the Life.’ It bids us not to sorrow as they that have no hope, while we stand beside the grave, the grave that is freshly open to swallow one we loved. Yes! Whenever life is dark, be it for sorrow of our own, or sorrow that falls on others far more heavily than on us, it bids us till ‘hope on’; for our God is a ‘God of Hope’ and His message to His people is evermore just this ‘fear not, only believe.’

Twice in the last few weeks while you were merry and happy in your several homes, has Death in a form both sudden and terrible overtaken one of our number, even one that was worshipping where you are today, not many weeks ago.

At Medmenham on the Thames, in August last [19 August 1898], a late Schoolfellow of yours – “the loving and early loved only child” of his Father and Mother – was taken away from them, drowned in the river. There are many of you here that have worked and played with him; that have sat by his side at School or in the House; and all of you will bear me out when I say that Anthony Charles Blackborne [attended Sherborne School (Wildman’s house) 1896-1898] was an honest dutiful soul, a boy not of great gifts but of a single heart, unaffected, genuine, sincerely religious. And if ever any of you dealt kindly him, he will be glad he did so now; and if any dealt unkindly his heart will ache to think it is now too late on earth to make reparation. And all alike will have this thought deep in their hearts – why should God have taken him, and not taken me? Why am I – why am I still left?

But while we cannot forget on a day like this the memory of our simple loyal hearted Schoolfellow, there is one, the thought of whom is still more present with us; the suddenness of whose end has cast a gloom we all must feel on the opening of our term.

It was fully eight years ago that first I met at Rugby Francis Aston Binns. He came to take the place of an absent Master, and well can I remember how my colleagues were impressed with the delicacy and refinement of manner that stamped the man. Six years and a half of work together here have taught me to understand him far better than I did then; and perhaps you will let me tell in brief and simple words the way his character impressed myself. It is not that I claim to know him better than others – there are others doubtless here to whom he opened his heart more unreservedly than he did to me – it is simply that it is right, that I who brought him here to live and work with us should render what tribute I can to his memory now he is gone.

To all his kindliness of heart was fully known. He was a man who shrank from causing pain to any; his whole nature was in revolt against every cruelty. This trait in our Friend was obvious and palpable to all. But what all could not see (such things are not obvious) was the wonderful loyalty which was the mainspring of his being. To the outward eye he might seem (and such seeming was wholly wrong) a man whose ideal in life was culture and refinement. But we who knew him best were well aware that he was indeed the most loving possible son, the most affectionate of brothers, the truest-hearted friend.

Such things maybe are not to speak in public places; but I take it this is not a public place. We here are all one family; we are brothers here together. So I hold it not wrong to say that what always impressed me most in him, as it did many others too, was the singular devotion of filial affection with which he clung to his Mother while yet she lived, and with which he cherished her memory, when after much of suffering she too was ‘called away’ at the very place, strange to say, where three years afterward the sudden call of God came to her only son [Louisa A. Binns (née Carter) died at Chamonix on 30 August 1895]. Most Englishmen love their Mothers. But his love to his Mother was quite beyond the common; and more than once have I heard him say in tones that were full of emotion, ‘My Mother has been everything to me all through my life.’

God often gives to men these very strong affections to be their guide and stay. And I think that in his case, he found the thought of her, in all her simple devoutness, in her never ending patience, in her uncomplaining love, a source of no small strength. For his intellect was keen, his mind enquiring. His boyish training too was not as the training of you. And when he found himself a member of a body which was then presided over by the most liberal of thinkers – the ‘broadest’ of the broad – and where the general attitude towards Revealed Religion was (as it is apt to be at places of high learning) an attitude of suspicion, not unmingled with dislike, I feel sure he must have found (very likely unconsciously) that the Faith he knew and loved in his dearly cherished Home was a finer higher thing – a thing “more to be desired” – than the spirit of un-Faith prevailing all about him.

There are many men in the world to whom things are not clear. The difficulties they can see round and about, obscure the real light, and almost drown it. They are doomed to pass their days as it were in twilight. These are the men to whom the message of our Lord comes home most dearly. He does not say to them, ‘have courage! All is clear’; for indeed He knows Himself it is not clear to them and will not be for a while – instead He says (and this is their true hope, and ours) ‘my son, fear not, only believe!’ ‘fear not, only believe!’

Years ago I saw in the Alps a wonderful thing. We had climbed one dull afternoon the sides of a lofty valley; we were not on the snow line, but we were 6,000 feet or so above sea level. The sky was covered with clouds; there was rain about. On a sudden there appeared a rift in the eastward pall of driving clouds. A kind of circular rent was made but for a moment, and there through this setting of cloud, as in a medallion, we saw a dazzling snowy peak, all glowing in the sunlight. The clouds closed in again; the vision was gone; all was cold and bleak and chill. But the memory of it stays in the hearts of all that saw and it whispers to them still, “there is a God behind the darkness of the World; there is a Father’s love; nay more, there is a hope of exceeding glory.” “Fear not, only believe!”

There are some of us who know what bitter, bitter trouble our Friend that is gone passed through. It seems to me that God was using his earthly love to lead him to a higher. His loved one “passed before,” and in the precious thought and memory of her, I think there was a chain which slowly, surely drew him onward till his heart was almost as hers. But when I last beheld him kneeling devout and reverent where we all knelt this morning, to receive the precious Gifts which call to our remembrance the love of Him who died; I did not think (for who could have guessed?) that never, never again should you and I partake with him on earth in that Holy Feast. And I do thank God this day that here in this happy place he first after many years – unless I much mistake – made his Communion.

And, Boys, you cannot tell what a heavy, heavy burden has fallen in his loss on mourning hearts. “he was everything to me,” said one in a letter I had a day or two ago, “I cannot think how I can live without him!” Alas! It is little enough we can do to help these mourners. But at least we can assure them that their sorrow, if it only be in part! At least we can show we cherish the memory they cherish! At least we can pray that the LORD who brought comfort long ago to the widowed Mother at Nain will comfort their hearts too – for He only can – with the everblessed thought of the glorious uprising! It was to a mourner Jesus said, “I am the Resurrection and the Life; he that believeth on Me, though he die, yet shall he live; and whoso liveth and believeth on Me shall never die.” So may He say to those who are mourning now, and fill their hearts brimful with a glorious hope in the very midst of sorrow!'

  

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Before this day, I had not heard of Hemblington. But I saw a sign pointing to the church, away over the fields, and I had time, so I turned to see where it went.

 

The road went for ages until I saw the church, tucked in the countryside, round tower looking so typically Norfolk.

 

Inside I was dazzled by the painted font, the wall paintings on the north wall and the various nooks and crannies of this ancient church, but not really knowing what each was for.

 

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You don't have to go far off of the hellish A47 between Norwich and Yarmouth to come out into an utterly rural and remote corner of Norfolk. This is partly sleight of hand, because the narrow lanes which leave the busy road are so winding that they make you think you've come further than you have. Also, you might expect this area between the marshes and the broads to be flat and open; but here the landscape rolls, a patchwork of hedged fields and copses. In the late summer, there was a balmy restlessness, the soothing warmth of the sun competing with the wind from the North Sea ruffling and rustling the long grass.

All Saints is set in a secretive graveyard on a rise above a lattice of country lanes. From a distance it appears a sentinel; but, closer to, the aspect softens, and the church reveals itself as a humble little round-towered building, with much that is old about it, but also the simple mendings and making dos of later generations. I was particularly struck by the use of red brick, both in the elegant window in the western side of the Norman tower (is it 17th century?) and the moulding inside the opening of what is otherwise a humble south porch.

 

When I first came this way I bemoaned the fact that Hemblington church was kept locked, but I am happy to report that it is now open every day. Certainly, Hemblington is a remote parish, and its church a remote church, and trusting strangers is a risk - and Faith itself is a risk, of course. But the great medieval treasures of Hemblington are not the kind that can be carted away in the back of a white van.

 

The first is one of a number of very interesting, even idiosyncratic, fonts in this part of Norfolk. These do not appear to be part of a series, although this one does bear a strong resemblance to that nearby at Buckenham. They do suggest, however, that there was an abundance of stonecarvers working in this area in the 15th century, and that parishes were able to express their independence and individuality in their choice of subject. The Reformation would put a stop to that.

 

The Hemblington font was recoloured lightly in the 1930s under the eye of Professor Tristram. It is a great celebration of Saints; there are seven seated on the panels of the bowl, and eight more standing around the shaft. The eighth panel subject is a beautiful Holy Trinity, with God the Father seated holding his crucified Son between his knees, while the dove of the Spirit descends. It is a charming image; there is another on the font at Acle a few miles off. Among the Saints on the panel are St Augustine, St Edward the Confessor, St Barbara, and a striking St Agatha - she sits with her breasts bared, a sword descending. Among those around the shaft are St Lawrence with a finely carved grid iron, St Leonard with his manacles, St Margaret dispatching a dragon with her cross, St Catherine with her wheel and sword, St Stephen and St Mary Magdalene.

 

If there was only the font, Hemblington would be a must-see for anyone interested in the late medieval period. But just as the font demonstrates the enthusiasms of the cool, rational 15th century, so there is evidence of the shadowier devotions of a century earlier. This is the best single surviving wall painting of the narrative of St Christopher in England. The giant figure bestrides the river opposite the south doorway, just as he does in about twenty churches in this part of Norfolk, but here his staff has become a club, and on either bank there are smaller scenes depicting events in the Saint's story. those on the west side, recalling his life as a pagan before conversion, are all but obliterated. Those on the east side, however, are marvellously well-preserved, vivid and immediate in their clarity. They show the trials and tribulations he underwent in his life as a Christian, including the occasion on which two women were sent to tempt him in prison, and another where he is led to the executioner's sword. Another shows him tied to a tree being flogged, an echo of the scourging of Christ; another shows him being shot through with arrows, which would have immediately brought to mind the martyrdom of their own dear St Edmund to the medieval East Anglians.

 

The donors who paid for the font, in that great, late medieval attempt to reinforce Catholic orthodoxy in the face of local abuses and superstitions, are probably among those remembered by brass inscriptions in the nave.

 

And this must have been a busy parish in those days, for will evidence reveals that there were three guild altars where lights burned for the dead. We can even trace where these guild altars may have been, for on the north side of the nave there is a piscina, and connected to it is a pedestal, where a statue of a Saint would have stood. Such things were probably destroyed in the 1530s by orders of the increasingly paranoid King Henry VIII; those that survived would have fallen to the orders of the enthusiastically puritan advisors of his son, the boy King Edward VI a decade later. It is appalling to think of the richness that once was, not just here, but in thousands of village churches all over England. So much lost, so much wilfully destroyed.

Hemblington has retained more than most, and the church is a fascinating testimony to the mindset of late medieval East Anglia. But even without these great treasures, All Saints is a charming, rural building that speaks as loudly of the Victorian villagers who paid for, and probably worked on, its restoration as it does of their mysterious Catholic forebears. I stood for a moment imagining the blacksmith and the plowboy, the wheelwright and the carpenter, sitting in the pews for Divine Service. And then, after a chat with the modern custodians, we headed on for North Burlingham.

 

Simon Knott, November 2007

 

www.norfolkchurches.co.uk/hemblington/hemblington.htm

 

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Six socmen of Gert were at the Conquest deprived of 30 acres of land, 2 acres of meadow, with 2 carucates, in this town, there were also 2 socmen, one of them belonged to the soc of the hundred, who held half a carucate of land, and a borderer with 6 acres of meadow, who had under them 7 socmen, with 20 acres of land, and one of meadow, and there was one carucate and an half among them all; it was one leuca long, and half a leuca broad, and paid 16d. gelt. (fn. 1)

 

This lordship was in the Crown at the survey, and Godric took care of it; and was granted to the family of Le Botiler, and from them came to the Botetourts, as in South Walsham, and Upton.

 

William de Rothing and Joan his wife claimed view of frankpledge, &c. in the 15th of Edward I.

 

Henry de Cat and Margery his wife had an interest herein, in the 35th of the said King, and Henry Cat, and Jeffrey Atte Fenne were returned to be lords in the 9th of Edward II. after this John Fastolf and Margery his wife.

 

The principal manor belonged to the see of Norwich; at the survey William Beaufoe Bishop of Thetford held it in his own right, as a lay fee, 60 acres of land; of which 2 freemen (of Ralph Stalre were deprived) with the soc and sac; of one of these Almar Bishop of Elmham had the commendation, or protection only, of this Beaufoe had the soc, &c. and Ralph, the Earl had the other, valued at 2s.

 

Bishop Beaufoe in right of his see had also 21 socmen, with 140 acres of land, 8 acres of meadow, and 3 carucates and a half, &c. this was valued in his principal lordship of Blowfield: in this town, there were also 60 acres of demean land. (fn. 2)

 

Bishop Beaufoe gave this to his see at his death, and Bishop Herbert settled it on the priory, with the advowson of the church.

 

The ancient family of the Castons held a considerable part of these fees. of the see of Norwich, of whom see in Blofield, Bradeston, &c. and after came to the Berneys of Reedham; the Lords Bardolf had also an interest herein, in the 15th of Edward I. William Bardolf, claimed the assise, frank pledge, &c.

 

Sir Thomas Berney died lord in 1389, and his descendant, Henry Berney, Esq. in 1584.

 

The tenths were 2l. The temporalities of St. Faith's priory 18d. Of Weybridge 5s.

 

The Church was a rectory dedicated to All-Saints, and formerly in the patronage of the Bishops of Norwich, but was appropriated to the prior and convent of Norwich, for the prior's table, by Walter Suffield Bishop in 1248, and was valued together with the vicarage at 5l.—Peter-pence 12d.—Carvage 2d. ob.

 

Vicars.

 

In 1304, Thomas de Langele, instituted vicar, presented by the prior &c. of Norwich.

 

1307, Richard de Boton. Ditto.

 

1324, And. de Bedingham. Ditto.

 

1349, Edmund Barker. Ditto.

 

1367, Thomas Gilbert. Ditto.

 

1395, John Malpas. Ditto.

 

1395, Edmund Heryng. Ditto.

 

1397, Robert Gernon. Ditto.

 

1401, Sim. Annable. Ditto.

 

1402, Robert Body. Ditto.

 

It has for many years been served with a stipendiary curate, nominated by the dean and chapter, who have the appropriated rectory.

 

¶In the church were the lights of All-Saints, St. Mary, Holy Cross, St. Catherine, and St. Margaret.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

The fortifications of Famagusta are a series of defensive walls and other fortifications which surround the city of Famagusta in Northern Cyprus. The walls were built by the Lusignan Kingdom of Cyprus in the 14th century, and redesigned by Republic of Venice in 15th and 16th centuries before the siege of Ottoman Empire in 1571. The fortifications of Famagusta withstood an 11-month siege before the city capitulated to the Ottoman Empire in August 1571.

 

In the 13th century, Famagusta's harbour was defended by a tower, and it is possible that some form of fortification existed earlier. In the 14th century, the Lusignans built the Othello Castle to defend both the harbour and the town. Famagusta fell to the Genoese in 1373, and in 1489 it was taken over by the Republic of Venice along with the rest of Cyprus.

 

While Famagusta was under Venetian rule, the city was essentially a military base. The Othello Castle was modernized, and fortifications surrounding the entire city began to be built. The fortifications were designed by a number of military engineers, including Michele Sanmicheli and his nephew Giovanni Girolamo Sammichele. The latter arrived in Famagusta in around 1550, and he designed the Martinengo Bastion, which served as a prototype for various other fortifications in Europe and America. He died in Famagusta in 1559, while the fortifications were still under construction.

 

The Fourth Ottoman–Venetian War broke out in 1570, when an Ottoman force invaded Cyprus and took control of most of the island including Nicosia within a few months. On 15 September, Ottomans surrounded Famagusta, which was the last Venetian stronghold on the island, and began the Siege of Famagusta. The city held out until August 1571, when the Venetians asked for terms of surrender. Although terms were agreed and the inhabitants began to evacuate the city, at the surrender ceremony Lala Mustafa Pasha learned that some Muslim prisoners had been killed and he had the Venetian commander Marco Antonio Bragadin mutilated and flayed alive, and the remaining Christians in the city were massacred.

 

The Ottomans repaired the damaged parts of the walls, but did not make any major alterations. The city began to expand outside its walls in the late Ottoman period, and this increased after Cyprus fell under British rule.

 

Although many buildings within the old city of Famagusta is in a state of disrepair, the fortifications are still in relatively good condition.

 

The fortifications of Famagusta consist of an enceinte which is surrounded by a rock-hewn ditch on the landward side, and the harbour on the seaward side. Like the fortifications of Rhodes, which were built by the Knights Hospitaller between the 14th and 16th centuries, the walls of Famagusta show the transition between medieval fortification and the bastioned fortifications of the early modern period.

 

Famagusta is a city on the east coast of the de facto state Northern Cyprus. It is located east of Nicosia and possesses the deepest harbour of the island. During the Middle Ages (especially under the maritime republics of Genoa and Venice), Famagusta was the island's most important port city and a gateway to trade with the ports of the Levant, from where the Silk Road merchants carried their goods to Western Europe. The old walled city and parts of the modern city are de facto part of Northern Cyprus as the capital of the Gazimağusa District.

 

The city was known as Arsinoe or Arsinoë (Greek: Ἀρσινόη, Arsinóē) in antiquity, after Ptolemy II of Egypt's sister and wife Arsinoe II.

 

By the 3rd century, the city appears as Ammochostos (Greek: Ἀμμόχωστος or Αμμόχωστος, Ammókhōstos, "Hidden in Sand") in the Stadiasmus Maris Magni.[5] This name is still used in modern Greek with the pronunciation [aˈmːoxostos], while it developed into Latin Fama Augusta, French Famagouste, Italian Famagosta, and English Famagusta during the medieval period. Its informal modern Turkish name Mağusa (Turkish pronunciation: [maˈusa]) came from the same source. Since 1974, it has formally been known to Turkey and Northern Cyprus as Gazimağusa ([ɡaːzimaˈusa]), from the addition of the title gazi, meaning "veteran" or "one who has faught in a holy war".

 

In the early medieval period, the city was also known as New Justiniana (Greek: Νέα Ἰουστινιανία, Néa Ioustinianía) in appreciation for the patronage of the Byzantine emperor Justinian, whose wife Theodora was born there.

 

The old town of Famagusta has also been nicknamed "the City of 365 Churches" from the legend that, at its peak, it boasted a church for every day of the year.

 

The city was founded around 274 BC, after the serious damage to Salamis by an earthquake, by Ptolemy II Philadelphus and named "Arsinoe" after his sister.[6] Arsinoe was described as a "fishing town" by Strabo in his Geographica in the first century BC. In essence, Famagusta was the successor of the most famous and most important ancient city of Cyprus, Salamis. According to Greek mythology, Salamis was founded after the end of the Trojan War by Teucros, the son of Telamon and brother of Aedes, from the Greek island of Salamis.

 

The city experienced great prosperity much later, during the time of the Byzantine emperor Justinian. To honor the city, from which his wife Theodora came, Justinian enriched it with many buildings, while the inhabitants named it New Justiniania to express their gratitude. In AD 647, when the neighboring cities were destroyed by Arab raiding, the inhabitants of these cities moved to Famagusta, as a result of which the city's population increased significantly and the city experienced another boom.

 

Later, when Jerusalem was occupied by the Arabs, the Christian population fled to Famagusta, as a result of which the city became an important Christian center, but also one of the most important commercial centers in the eastern Mediterranean.

 

The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta developed as a fully-fledged town. It increased in importance to the Eastern Mediterranean due to its natural harbour and the walls that protected its inner town. Its population began to increase. This development accelerated in the 13th century as the town became a centre of commerce for both the East and West. An influx of Christian refugees fleeing the downfall of Acre (1291) in Palestine transformed it from a tiny village into one of the richest cities in Christendom.

 

In 1372 the port was seized by Genoa and in 1489 by Venice. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. By the mid-14th century, Famagusta was said to have the richest citizens in the world. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the cathedral, the Square and the harbour.

 

In 1570–1571, Famagusta was the last stronghold in Venetian Cyprus to hold out against the Turks under Mustafa Pasha. It resisted a siege of thirteen months and a terrible bombardment, until at last the garrison surrendered. The Ottoman forces had lost 50,000 men, including Mustafa Pasha's son. Although the surrender terms had stipulated that the Venetian forces be allowed to return home, the Venetian commander, Marco Antonio Bragadin, was flayed alive, his lieutenant Tiepolo was hanged, and many other Christians were killed.

 

With the advent of the Ottoman rule, Latins lost their privileged status in Famagusta and were expelled from the city. Greek Cypriots natives were at first allowed to own and buy property in the city, but were banished from the walled city in 1573–74 and had to settle outside in the area that later developed into Varosha. Turkish families from Anatolia were resettled in the walled city but could not fill the buildings that previously hosted a population of 10,000. This caused a drastic decrease in the population of Famagusta. Merchants from Famagusta, who mostly consisted of Latins that had been expelled, resettled in Larnaca and as Larnaca flourished, Famagusta lost its importance as a trade centre. Over time, Varosha developed into a prosperous agricultural town thanks to its location away from the marshes, whilst the walled city remained dilapidated.

 

In the walled city, some buildings were repurposed to serve the interests of the Muslim population: the Cathedral of St. Nicholas was converted to a mosque (now known as Lala Mustafa Pasha Mosque), a bazaar was developed, public baths, fountains and a theological school were built to accommodate the inhabitants' needs. Dead end streets, an Ottoman urban characteristic, was imported to the city and a communal spirit developed in which a small number of two-storey houses inhabited by the small upper class co-existed with the widespread one-storey houses.

 

With the British takeover, Famagusta regained its significance as a port and an economic centre and its development was specifically targeted in British plans. As soon as the British took over the island, a Famagusta Development Act was passed that aimed at the reconstruction and redevelopment of the city's streets and dilapidated buildings as well as better hygiene. The port was developed and expanded between 1903 and 1906 and Cyprus Government Railway, with its terminus in Famagusta, started construction in 1904. Whilst Larnaca continued to be used as the main port of the island for some time, after Famagusta's use as a military base in World War I trade significantly shifted to Famagusta. The city outside the walls grew at an accelerated rate, with development being centred around Varosha. Varosha became the administrative centre as the British moved their headquarters and residences there and tourism grew significantly in the last years of the British rule. Pottery and production of citrus and potatoes also significantly grew in the city outside the walls, whilst agriculture within the walled city declined to non-existence.

 

New residential areas were built to accommodate the increasing population towards the end of the British rule,[11] and by 1960, Famagusta was a modern port city extending far beyond Varosha and the walled city.

 

The British period saw a significant demographic shift in the city. In 1881, Christians constituted 60% of the city's population while Muslims were at 40%. By 1960, the Turkish Cypriot population had dropped to 17.5% of the overall population, while the Greek Cypriot population had risen to 70%. The city was also the site for one of the British internment camps for nearly 50,000 Jewish survivors of the Holocaust trying to emigrate to Palestine.

 

From independence in 1960 to the Turkish invasion of Cyprus of 1974, Famagusta developed toward the south west of Varosha as a well-known entertainment and tourist centre. The contribution of Famagusta to the country's economic activity by 1974 far exceeded its proportional dimensions within the country. Whilst its population was only about 7% of the total of the country, Famagusta by 1974 accounted for over 10% of the total industrial employment and production of Cyprus, concentrating mainly on light industry compatible with its activity as a tourist resort and turning out high-quality products ranging from food, beverages and tobacco to clothing, footwear, plastics, light machinery and transport equipment. It contributed 19.3% of the business units and employed 21.3% of the total number of persons engaged in commerce on the island. It acted as the main tourist destination of Cyprus, hosting 31.5% of the hotels and 45% of Cyprus' total bed capacity. Varosha acted as the main touristic and business quarters.

 

In this period, the urbanisation of Famagusta slowed down and the development of the rural areas accelerated. Therefore, economic growth was shared between the city of Famagusta and the district, which had a balanced agricultural economy, with citrus, potatoes, tobacco and wheat as main products. Famagusta maintained good communications with this hinterland. The city's port remained the island's main seaport and in 1961, it was expanded to double its capacity in order to accommodate the growing volume of exports and imports. The port handled 42.7% of Cypriot exports, 48.6% of imports and 49% of passenger traffic.

 

There has not been an official census since 1960 but the population of the town in 1974 was estimated to be around 39,000 not counting about 12,000–15,000 persons commuting daily from the surrounding villages and suburbs to work in Famagusta. The number of people staying in the city would swell to about 90,000–100,000 during the peak summer tourist period, with the influx of tourists from numerous European countries, mainly Britain, France, Germany and the Scandinavian countries. The majority of the city population were Greek Cypriots (26,500), with 8,500 Turkish Cypriots and 4,000 people from other ethnic groups.

 

During the second phase of the Turkish invasion of Cyprus on 14 August 1974 the Mesaoria plain was overrun by Turkish tanks and Famagusta was bombed by Turkish aircraft. It took two days for the Turkish Army to occupy the city, prior to which Famagusta's entire Greek Cypriot population had fled into surrounding fields. As a result of Turkish airstrikes dozens of civilians died, including tourists.

 

Unlike other parts of the Turkish-controlled areas of Cyprus, the Varosha suburb of Famagusta was fenced off by the Turkish army immediately after being captured and remained fenced off until October 2020, when the TRNC reopened some streets to visitors. Some Greek Cypriots who had fled Varosha have been allowed to view the town and journalists have been allowed in.

 

UN Security Council resolution 550 (1984) considers any attempts to settle any part of Famagusta by people other than its inhabitants as inadmissible and calls for the transfer of this area to the administration of the UN. The UN's Security Council resolution 789 (1992) also urges that with a view to the implementation of resolution 550 (1984), the area at present under the control of the United Nations Peace-keeping Force in Cyprus be extended to include Varosha.

 

Famagusta's historic city centre is surrounded by the fortifications of Famagusta, which have a roughly rectangular shape, built mainly by the Venetians in the 15th and 16th centuries, though some sections of the walls have been dated earlier times, as far as 1211.

 

Some important landmarks and visitor attractions in the old city are:

The Lala Mustafa Pasha Mosque

The Othello Castle

Palazzo del Provveditore - the Venetian palace of the governor, built on the site of the former Lusignan royal palace

St. Francis' Church

Sinan Pasha Mosque

Church of St. George of the Greeks

Church of St. George of the Latins

Twin Churches

Nestorian Church (of St George the Exiler)

Namık Kemal Dungeon

Agios Ioannis Church

Venetian House

Akkule Masjid

Mustafa Pasha Mosque

Ganchvor monastery

 

In an October 2010 report titled Saving Our Vanishing Heritage, Global Heritage Fund listed Famagusta, a "maritime ancient city of crusader kings", among the 12 sites most "On the Verge" of irreparable loss and destruction, citing insufficient management and development pressures.

 

Famagusta is an important commercial hub of Northern Cyprus. The main economic activities in the city are tourism, education, construction and industrial production. It has a 115-acre free port, which is the most important seaport of Northern Cyprus for travel and commerce. The port is an important source of income and employment for the city, though its volume of trade is restricted by the embargo against Northern Cyprus. Its historical sites, including the walled city, Salamis, the Othello Castle and the St Barnabas Church, as well as the sandy beaches surrounding it make it a tourist attraction; efforts are also underway to make the city more attractive for international congresses. The Eastern Mediterranean University is also an important employer and supplies significant income and activity, as well as opportunities for the construction sector. The university also raises a qualified workforce that stimulates the city's industry and makes communications industry viable. The city has two industrial zones: the Large Industrial Zone and the Little Industrial Zone. The city is also home to a fishing port, but inadequate infrastructure of the port restricts the growth of this sector. The industry in the city has traditionally been concentrated on processing agricultural products.

 

Historically, the port was the primary source of income and employment for the city, especially right after 1974. However, it gradually lost some of its importance to the economy as the share of its employees in the population of Famagusta diminished due to various reasons. However, it still is the primary port for commerce in Northern Cyprus, with more than half of ships that came to Northern Cyprus in 2013 coming to Famagusta. It is the second most popular seaport for passengers, after Kyrenia, with around 20,000 passengers using the port in 2013.

 

The mayor-in-exile of Famagusta is Simos Ioannou. Süleyman Uluçay heads the Turkish Cypriot municipal administration of Famagusta, which remains legal as a communal-based body under the constitutional system of the Republic of Cyprus.

 

Since 1974, Greek Cypriots submitted a number of proposals within the context of bicommunal discussions for the return of Varosha to UN administration, allowing the return of its previous inhabitants, requesting also the opening of Famagusta harbour for use by both communities. Varosha would have been returned to Greek Cypriot control as part of the 2004 Annan Plan but the plan had been rejected by a majority(3/4) of Greek Cypriot voters.

 

The walled city of Famagusta contains many unique buildings. Famagusta has a walled city popular with tourists.

 

Every year, the International Famagusta Art and Culture Festival is organized in Famagusta. Concerts, dance shows and theater plays take place during the festival.

 

A growth in tourism and the city's university have fueled the development of Famagusta's vibrant nightlife. Nightlife in the city is especially active on Wednesday, Friday and Saturday nights and in the hotter months of the year, starting from April. Larger hotels in the city have casinos that cater to their customers. Salamis Road is an area of Famagusta with a heavy concentration of bars frequented by students and locals.

 

Famagusta's Othello Castle is the setting for Shakespeare's play Othello. The city was also the setting for Victoria Hislop's 2015 novel The Sunrise, and Michael Paraskos's 2016 novel In Search of Sixpence. The city is the birthplace of the eponymous hero of the Renaissance proto-novel Fortunatus.

 

Famagusta was home to many Greek Cypriot sport teams that left the city because of the Turkish invasion and still bear their original names. Most notable football clubs originally from the city are Anorthosis Famagusta FC and Nea Salamis Famagusta FC, both of the Cypriot First Division, which are now based in Larnaca. Usually Anorthosis Famagusta fans are politically right wing where Nea Salamis fans are left wing.

 

Famagusta is represented by Mağusa Türk Gücü in the Turkish Cypriot First Division. Dr. Fazıl Küçük Stadium is the largest football stadium in Famagusta. Many Turkish Cypriot sport teams that left Southern Cyprus because of the Cypriot intercommunal violence are based in Famagusta.

 

Famagusta is represented by DAÜ Sports Club and Magem Sports Club in North Cyprus First Volleyball Division. Gazimağusa Türk Maarif Koleji represents Famagusta in the North Cyprus High School Volleyball League.

 

Famagusta has a modern volleyball stadium called the Mağusa Arena.

 

The Eastern Mediterranean University was founded in the city in 1979. The Istanbul Technical University founded a campus in the city in 2010.

 

The Cyprus College of Art was founded in Famagusta by the Cypriot artist Stass Paraskos in 1969, before moving to Paphos in 1972 after protests from local hoteliers that the presence of art students in the city was putting off holidaymakers.

 

Famagusta has three general hospitals. Gazimağusa Devlet Hastahanesi, a state hospital, is the biggest hospital in city. Gazimağusa Tıp Merkezi and Gazimağusa Yaşam Hastahanesi are private hospitals.

 

Personalities

Saint Barnabas, born and died in Salamis, Famagusta

Chris Achilleos, illustrator of the book versions on the BBC children's series Doctor Who

Beran Bertuğ, former Governor of Famagusta, first Cypriot woman to hold this position

Marios Constantinou, former international Cypriot football midfielder and current manager.

Eleftheria Eleftheriou, Cypriot singer.

Derviş Eroğlu, former President of Northern Cyprus

Alexis Galanos, 7th President of the House of Representatives and Famagusta mayor-in-exile (2006-2019) (Republic of Cyprus)

Xanthos Hadjisoteriou, Cypriot painter

Oz Karahan, political activist, President of the Union of Cypriots

Oktay Kayalp, former Turkish Cypriot Famagusta mayor (Northern Cyprus)

Harry Luke British diplomat

Angelos Misos, former international footballer

Costas Montis was an influential and prolific Greek Cypriot poet, novelist, and playwright born in Famagusta.

Hal Ozsan, actor (Dawson's Creek, Kyle XY)

Dimitris Papadakis, a Greek Cypriot politician, who served as a Member of the European Parliament.

Ṣubḥ-i-Azal, Persian religious leader, lived and died in exile in Famagusta

Touker Suleyman (born Türker Süleyman), British Turkish Cypriot fashion retail entrepreneur, investor and reality television personality.

Alexia Vassiliou, singer, left here as a refugee when the town was invaded.

George Vasiliou, former President of Cyprus

Vamik Volkan, Emeritus Professor of Psychiatry

Derviş Zaim, film director

 

Famagusta is twinned with:

İzmir, Turkey (since 1974)

Corfu, Greece (since 1994)

Patras, Greece (since 1994)

Antalya, Turkey (since 1997)

Salamina (city), Greece (since 1998)

Struga, North Macedonia

Athens, Greece (since 2005)

Mersin, Turkey

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

The Monastery of the Holy Spirit, officially called "Our Lady of the Holy Spirit Monastery" is a Roman Catholic monastery near Conyers, Georgia belonging to the world-wide Order of Cistercians of the Strict Observance (O.C.S.O.) – more commonly known as Trappists.

 

As described in the Order's constitution, this Order is a monastic institute wholly ordered to contemplation. The monks dedicate themselves to the worship of God in a hidden life within the monastery under the Rule of Saint Benedict. They follow in the spirit of the founders of Citeaux, as handed on in the tradition of the Order, within a community wholly oriented to a contemplative life of prayer. They lead a monastic way of life in solitude, silence, work and prayer.

 

Currently the Monastery of the Holy Spirit is a community of forty-eight monks spanning several generations, who live, work and pray at the Abbey. They were founded from the Abbey of Gethsemani, Trappist, Kentucky in the spring of 1944. The Monastery is sustained through The Abbey Store, a bonsai garden plant and supply business, a stained glass manufacturing business, donations, a green cemetery, and onsite retreats - among other endeavors.

 

Monastery of the Holy Spirit was founded on March 21, 1944 by twenty monks from the Abbey of Gethsemani. On 1400 acres of land donated by the Archdiocese of Atlanta and media mogul Henry Luce, these first monks lived in a barn while they built (by themselves) what would become known as the "pine board" monastery. They then lived in this monastery from December 1944 -1959 while they built (by themselves) the present Monastery, a beautiful concrete structure complete with a retreat house and cloister. In 2005, the pine board monastery which housed their carpentry and stained glass businesses was destroyed in a fire. Some previous abbots have been Dom Augustine Moore, Dom Armand Veilleux, Dom Bernard Johnson, and Dom Basil Pennington. The present abbot is Dom Francis Michael Stiteler, who was elected in 2004.

en.godfootsteps.org/testimonies/gods-love-strengthened-my...

 

Christian Testimonies | God’s Love Has Fortified My Heart

 

In my family, everyone has always gotten along very well. My husband is a very considerate and caring man, and my son is very sensible and always respectful to his elders. What’s more, we’ve been pretty affluent. In theory, I should have been very happy, but reality didn’t play out that way. No matter how well my husband and son treated me and no matter how well off we were, none of that could make me happy. I was never able to sleep at night because I developed arthritis and also suffered from severe insomnia, which led to reduced blood circulation to my brain and overall weakness in my limbs. The torment of these illnesses combined with the constant pressure of running a business caused me to live in unspeakable suffering. I tried to overcome it in many different ways, but nothing ever seemed to work.

 

In March of 1999, a friend spread Almighty God’s gospel of the last days to me. Through reading God’s word every day, consistently attending gatherings, and fellowshiping with my brothers and sisters, I came to understand some truths, learned of many mysteries hitherto unknown to me, and I became firm in my belief that Almighty God is the returned Lord Jesus. I was extremely excited by all of this and hungrily devoured God’s word every day. I also engaged in church life, often gathering, praying, and singing hymns and dancing in praise of God with my brothers and sisters. I felt a sense of peace and happiness in my heart and my morale and outlook improved with every passing day. Slowly but surely, I also began to recover from my various ailments. I often offered up my thanks and praise to God for these positive developments in my life and I wanted to spread Almighty God’s gospel to even more people so that they could all attain God’s salvation. Not long after that, the church put me in charge of its work to spread the gospel. I poured myself into this work with ardent fervor, but something happened that I had never imagined …

 

On the evening of December 15th, 2012, just as I had finished meeting with four sisters and was about to leave, we heard a loud cracking noise as the front door was kicked open and seven or eight plainclothes policemen burst into the room, yelling at us: “Nobody move, put your hands up!” Without showing any documentation, they proceeded to forcibly search us, seizing my ID card and a receipt of a 70,000-RMB transaction of the church’s funds. They got really excited as soon as they saw the receipt and proceeded to push and drag us into a police car and take us to the station. At the police station, they seized our cell phones, MP5 players and 200 RMB in cash from our bags. At the time, they suspected that one of the sisters and I were leaders in the church, so they transferred the two of us to the Criminal Investigations Unit of the Municipal Public Security Bureau that night.

 

When we arrived, the police separated us and interrogated us individually. They handcuffed me to a metal stool and then an officer harshly questioned me: “What’s the story with the 70,000 RMB? Who sent the money? Where is it now? Who is the leader of your church?” I continually prayed to God in my heart: “Dear God! This policeman is trying to force me to rat out the leaders of the church and hand over the church’s money. I absolutely cannot become a Judas and betray You. O God! I am willing to put myself in Your hands. I beg You to grant me faith, courage and wisdom. No matter how the police try to extort information from me, I am willing to stand witness for You.” I then resolutely declared to them: “I don’t know!” This infuriated the policeman; he picked up a slipper from the ground and began viciously beating me on the head while angrily berating me: “Just try and keep quiet. Just try and believe in Almighty God! We’ll see how long you keep believing!” My face smarted painfully from the beating and quickly began to swell up, and I had a throbbing headache. Four or five policemen took turns beating me in order to force me to tell them where the church’s money was kept. Some of them kicked my legs, some grabbed my hair, pulling at it and shaking it back and forth, and others smacked me in the mouth. I started to bleed from the mouth, but they just wiped away the blood and continued to hit me. They also randomly jabbed at me with an electroshock baton and, as they beat me, they yelled: “Are you gonna talk or not? Fess up!” When they saw that I was still refusing to talk, they tased me in the groin and chest—the pain was excruciating. My heart was pounding, I began to have trouble breathing and I curled up in a ball, shuddering. It felt as though death was inching toward me, step by step. Though I clamped my mouth shut and didn’t utter a word, I felt incredibly weak in my heart and thought that I wouldn’t be able to hold out much longer. In the midst of my suffering, I never stopped praying to God: “O God! Though I have resolved to satisfy You, my flesh is weak and powerless. I pray that You imbue me with strength so that I may stand witness for You.” At that moment, I suddenly thought of how, before the Lord Jesus was nailed to the cross, He was badly beaten by Roman soldiers: He was beaten and mangled to a bloody pulp, His entire body covered in wounds…, and yet He uttered not a word. God is holy and guiltless, yet He suffered immense humiliation and torment and was willing to be crucified in order to redeem mankind. I thought to myself: “If God could offer up His body to save corrupt mankind, I should also undergo suffering to repay God’s love.” Encouraged by God’s love, my confidence was restored and I made an oath to God: “Dear God, whatever suffering You undergo, so too should I. I must drink from the same cup of suffering as You. I will offer up my life to stand witness for You!”

 

After this torture had gone on for most of the night, I had been beaten to the point that not even an ounce of strength remained in my body. I was so tired that I could barely keep my eyes open, but as soon as I began to shut my eyes, they’d splash me with water. I was shivering with cold. When this pack of beasts saw me in that state, they viciously snarled: “You still don’t want to open your mouth? In this place, we can torture you to death and no one will ever know!” I ignored them. One of those evil cops then took a husk of sunflower seeds and forced it into my fingernail; this was unbearably painful and I couldn’t stop my finger from shaking. They then proceeded to splash water on my face and pour it down my neck. The bone-chillingly frigid water left me shivering with cold; I was in utter agony. That night, I continually prayed to God, fearing that if I left Him, I would be unable to go on living. God was always at my side and His words provided me with constant encouragement: “When people are ready to sacrifice their lives, everything becomes trifling …” (“Chapter 36” of Interpretations of the Mysteries of God’s Words to the Entire Universe in The Word Appears in the Flesh). “Faith is like a single log bridge, those who cling abjectly to life will have difficulty in crossing it, but those who are ready to sacrifice themselves can pass over without worry” (“Chapter 6” of Utterances of Christ in the Beginning in The Word Appears in the Flesh). God’s words gave me inexhaustible strength. I thought to myself, “That’s right, God rules sovereign over all and all things are in His hands. Even if the evil police torture my flesh to death, my spirit is under God’s control.” With God to support me, I no longer feared Satan, much less was I willing to be a traitor and live a meaningless life of pandering to the flesh. As such, I made an oath to God in prayer: “Dear God! Though those demons are tormenting my flesh, I am still willing to satisfy You and put myself entirely in Your hands. Even if it means my death, I will stand witness for You and will never kneel before Satan!” With the guidance of God’s words, I felt full of confidence and faith. Even though the police were tormenting and torturing my flesh and I had already been pushed to the limits of my endurance, with God’s word propping me up, before I knew it I was in much less pain.

 

The next morning, the evil police continued to interrogate me and also threatened me, saying: “If you don’t talk today, we’ll hand you over to the special police unit—they have 18 different implements of torture waiting for you there.” When I heard that they were going to hand me over to the special police unit, I couldn’t help but become frightened, thinking to myself: “The special police are certainly much more hardcore than these guys; how will I survive through 18 different forms of torture?” Just as I was entering into panic mode, I thought of a passage of God’s word: “What is an overcomer? The good soldiers of Christ must be brave and rely on Me to be spiritually strong; they must fight to become warriors and battle Satan to the death” (“Chapter 12” of Utterances of Christ in the Beginning in The Word Appears in the Flesh). God’s words quickly calmed my frantic, panicked heart. They helped me to realize that this was a spiritual battle and that the moment in which God wanted me to bear witness had come. With God supporting me, there was nothing to fear. No matter what kinds of deranged tactics the evil police used, I had to rely upon God to be a good soldier of Christ and fight Satan to the death without ever giving in.

  

Recommended: More Why Does God Put Us Through Trials - Learn God's will and find the path to gain salvation and enter the heavenly kingdom.

 

Image Source: The Church of Almighty God

 

Terms of Use: en.godfootsteps.org/disclaimer.html

 

Wisdom: We see God at work in our lives and in the world. For the wise, the wonders of nature, historical events, and the ups and downs of life take on deeper meaning. We see God as our Father, appreciate the dignity of others, and find God in all things.

 

Understanding: In understanding, we comprehend how we need to live as followers of Christ. A person with understanding is not confused by the conflicting messages in our culture about the right way to live. The gift of understanding perfects a person's speculative reason in the apprehension of truth. It is the gift whereby self-evident principles are known, Aquinas writes.

 

Counsel (Right Judgment): With the gift of counsel/right judgment, we know the difference between right and wrong, and we choose to do what is right. A person with right judgment avoids sin and lives out the values taught by Jesus.

 

Fortitude (Courage): With the gift of fortitude/courage, we overcome our fear and are willing to take risks as a follower of Jesus Christ. A person with courage is willing to stand up for what is right in the sight of God, even if it means accepting rejection, verbal abuse, or physical harm. The gift of courage allows people the firmness of mind that is required both in doing good and in enduring evil.

 

Knowledge: With the gift of knowledge, we understand the meaning of God. The gift of knowledge is more than an accumulation of facts.

 

Piety (Reverence): With the gift of reverence, sometimes called piety, we have a deep sense of respect for God and the Church. A person with reverence recognizes our total reliance on God and comes before God with humility, trust, and love. Piety is the gift whereby, at the Holy Spirit's instigation, we pay worship and duty to God as our Father, Aquinas writes.

 

Fear of the Lord (Wonder and Awe): With the gift of fear of the Lord we are aware of the glory and majesty of God. A person with wonder and awe knows that God is the perfection of all we desire: perfect knowledge, perfect goodness, perfect power, and perfect love. This gift is described by Aquinas as a fear of separating oneself from God. He describes the gift as a "filial fear," like a child's fear of offending his father, rather than a "servile fear," that is, a fear of punishment. Fear of the Lord is the beginning of wisdom (Prov 1:7) because it puts our mindset in correct location with respect to God: we are the finite, dependent creatures, and He is the infinite, all-powerful Creator.

 

(From Wikipedia, the free encyclopedia)

 

***

 

The Seven Gifts of the Holy Spirit is displayed inside St. Mary's Catholic Church in celebration of Pentecost Sunday on May 27, 2012.

 

Photograph Copyright 2012 Loci B. Lenar

 

www.christian-miracles.com

Architect: Sigurd Lewerentz (1885-1975),

Built in 1966

 

The Architect

The architect, Doctor of Technology, Sigurd Lewerentz (1885-1975) was 77 years old when he was asked to create St. Petri church. He had behind him, in addition to studies at Chalmers’ university, many years of collected experience, which he could now draw on. Full of life, knowledgeable, independent of all architectural traditions and styles he set about his task. He concentrated all his artistic passion on this task. What he created is not a product of a drawing-board. The placing of every brick is determined directly by him on the spot or indirectly by the instructions he gave to the artisans. The watchful eye of the architect constantly followed the work on the site.

 

Facts

The church was consecrated on 27th of November, 1966 by Bishop Martin Lindström. The nave is built according to “circumstantes”, the idea of the central place of worship. The area is quadratic, 18 x 18 meter. The height is 6 meter in the east and 5 meter in the west. The nave rests on and is built around a cross of iron (the T-cross or the Antonius-cross). The cross should be essential in the preaching and activity of the church as well as in human life. The ceiling is formed as archs and is a symbol of human spirit life as a waving movement. The building has no arched windows. The window-glasses are directly mounted on the outside of the wall with brackets, which gives a feeling of missing windows. All electric wiring and water pipes are mounted directly on the walls – nothing should be hidden into the church. The middle aisle corresponds to the holy way (via sacra) of old days which leads to the Holy Communion table. The walls are built up with the dark-brown brick from Helsingborg, which is made by hand craft as well as machine-made. No bricks are adjusted to suit – man is good enough to be used by God even if she is “odd, rough or not adjusted to suit”. The bricks are partly picked by the architect Lewerentz himself from a scrap-yard. Even human beings, who by others are considered as “scrap”, are suitable for the Lord. The daylight and the illumination are sparse. Too much natural light disturbs the full feeling according to the architect. Therefore the lamps must be lightened during service. Architect Lewerentz wanted to create a soft and warm surrounding with quiet and devotion. While sitting for a while in the church the details are coming forward. The chairs are from Denmark and originally designed for the Grundtvig-church (1940) in Copenhagen. Portable chairs in churches are an old tradition and give the opportunity to rearrange the furniture.

 

Source: Leaflet – Sankt Petri Church in Klippan – A Masterpiece by Sigurd Lewerentz

 

The church was renovated between the years 1979-1981 under the direction of architect Bengt Edman and the church copper roof has been changed during 2011.

 

More pictures of Sigurd Lewerentz’ work

 

Images of other architects' works

 

More information at the St. Petri web page

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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

 

Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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

 

Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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

 

Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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

 

Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

Shuhada' Sadaqat[8][a] (born Sinéad Marie Bernadette O'Connor; 8 December 1966 – July 2023), known professionally as Sinéad O'Connor,[9][b] was an Irish singer, songwriter and political activist. Her debut studio album, The Lion and the Cobra, was released in 1987 and charted internationally. Her second studio album, I Do Not Want What I Haven't Got (1990), became her biggest success, selling over seven million copies worldwide.[11] Its lead single, "Nothing Compares 2 U", was named the number-one world single in 1990 by the Billboard Music Awards.[12]

O'Connor released ten studio albums. Am I Not Your Girl? (1992) and Universal Mother (1994) were certified gold in the UK,[13] Faith and Courage (2000) was certified gold in Australia,[14] and Throw Down Your Arms (2005) went gold in Ireland.[15] Her work included songs for films, collaborations with many other artists, and appearances at charity fundraising concerts. Her 2021 memoir Rememberings was a bestseller.[16]

In 1999, O'Connor was ordained as a priest by the Irish Orthodox Catholic and Apostolic Church, an Independent Catholic sect that is not recognised by the Roman Catholic Church.[17] She consistently spoke out on issues related to child abuse (including her 1992 Saturday Night Live protest against the continued cover-up of Catholic Church sexual abuse cases), human rights, racism, organised religion, and women's rights. Throughout her music career, she spoke about her spiritual journey, activism, socio-political views, as well as her trauma and mental health struggles. In 2017, O'Connor changed her name to Magda Davitt. After converting to Islam in 2018 she changed it to Shuhada' Sadaqat,[2][8][18] but continued to record and perform under her birth name.[

O'Connor was born Sinéad Marie Bernadette O'Connor[20] in the Cascia House Nursing Home at 13 Pembroke Road, Dublin, on 8 December 1966.[2] She was named Sinéad after Sinéad de Valera, the mother of the doctor presiding over the delivery, Éamon de Valera, Jnr., and Bernadette in honour of Saint Bernadette of Lourdes.[21][22] She was the third of five children;[23] her siblings are novelist Joseph,[24] Eimear,[25] John,[26] and Eoin.[27]

Her parents are John Oliver "Seán" O'Connor, a structural engineer later turned barrister[23] and chairperson of the Divorce Action Group,[28] and Johanna Marie O'Grady (1939–1985), who married in the Church of Our Lady of Good Counsel, Drimnagh, Dublin, in 1960. She attended Dominican College Sion Hill school in Blackrock, County Dublin.[29]

In 1979, O'Connor left her mother and went to live with her father, who had married Viola Margaret Suiter (née Cook) in Alexandria, Virginia, United States, in 1976.[30] At the age of 15, her shoplifting and truancy led to her being placed for 18 months in a Magdalene asylum called the Grianán Training Centre in Drumcondra run by the Order of Our Lady of Charity.[31] In some ways, she thrived there, especially in the development of her writing and music, but she also chafed under the imposed conformity. Unruly students there were sometimes sent to sleep in the adjoining nursing home, an experience of which she later commented, "I have never—and probably will never—experience such panic and terror and agony over anything."[32] She later for a period attended the Quaker Newtown School, Waterford for 5th and 6th year but did not sit the Leaving Certificate in 1985.[33][34]

On 10 February 1985, when O'Connor was 18, her mother Marie died in a car accident, aged 45, after losing control of her car on an icy road in Ballybrack and crashing into a bus.[35][36]

In June 1993, O'Connor wrote a public letter in The Irish Times which asked people to "stop hurting" her: "If only I can fight off the voices of my parents / and gather a sense of self-esteem / Then I'll be able to REALLY sing ..." The letter repeated accusations of abuse by her parents as a child which O'Connor had made in interviews. Her brother Joseph defended their father to the newspaper but agreed regarding their mother's "extreme and violent abuse, both emotional and physical". O'Connor said that month, "Our family is very messed up. We can't communicate with each other. We are all in agony. I for one am in agony."[37]

Musical career 1980s

One of the volunteers at Grianán was the sister of Paul Byrne, drummer for the band In Tua Nua, who heard O'Connor singing "Evergreen" by Barbra Streisand. She recorded a song with them called "Take My Hand" but they felt that at 15, she was too young to join the band.[38] Through an ad she placed in Hot Press in mid-1984, she met Colm Farrelly. Together they recruited a few other members and formed a band called Ton Ton Macoute.[22] The band moved to Waterford briefly while O'Connor attended Newtown School, but she soon dropped out of school and followed them to Dublin, where their performances received positive reviews. Their sound was inspired by Farrelly's interest in world music, though most observers thought O'Connor's singing and stage presence were the band's strongest features.[22][39]

O'Connor's time as singer for Ton Ton Macoute brought her to the attention of the music industry, and she was eventually signed by Ensign Records. She also acquired an experienced manager, Fachtna Ó Ceallaigh, former head of U2's Mother Records. Soon after she was signed, she embarked on her first major assignment, providing the vocals for the song "Heroine", which she co-wrote with U2's guitarist the Edge for the soundtrack to the film Captive. Ó Ceallaigh, who had been fired by U2 for complaining about them in an interview, was outspoken with his views on music and politics, and O'Connor adopted the same habits; she defended the actions of the Provisional IRA and said U2's music was "bombastic".[2] She later retracted her IRA comments saying they were based on nonsense, and that she was "too young to understand the tense situation in Northern Ireland properly".[40]

 

Her first album The Lion and the Cobra was "a sensation" when it was released in 1987 on Chrysalis Records,[41] and it reached gold record status, earning a Best Female Rock Vocal Performance Grammy nomination. The single "Mandinka" was a big college radio hit in the United States, and "I Want Your (Hands on Me)" received both college and urban play in a remixed form that featured rapper MC Lyte. In her first U.S. network television appearance, O'Connor sang "Mandinka" on Late Night with David Letterman in 1988.[42] The song "Troy" was also released as a single in the UK, Ireland, and the Netherlands, where it reached number 5 on the Dutch Top 40 chart.[43]

O'Connor named Bob Dylan, David Bowie, Bob Marley, Siouxsie and the Banshees, and the Pretenders as the artists who influenced her on her debut album.[44] In 1989 O'Connor joined The The frontman Matt Johnson as a guest vocalist on the band's album Mind Bomb, which spawned the duet "Kingdom of Rain".[45] That same year, she made her first foray into cinema, starring in and writing the music for the Northern Irish film Hush-a-Bye-Baby.[46]

1990s

O'Connor's second album – 1990's I Do Not Want What I Haven't Got – gained considerable attention and mostly positive reviews:[47] it was rated "second best album of the year" by the NME.[48] She was praised for her voice and original songs, while being noted for her appearance: trademark shaved head, often angry expression, and sometimes shapeless or unusual clothing.[47] The album featured Marco Pirroni (of Adam and the Ants fame), Andy Rourke (from The Smiths) and John Reynolds, her first husband;[49] most notably, it contained her international breakthrough hit "Nothing Compares 2 U", a song written by Prince[50][51] and originally recorded and released by a side project of his, the Family.[51] Hank Shocklee, producer for Public Enemy, remixed the album's next single, "The Emperor's New Clothes",[49] for a 12-inch that was coupled with another song from the LP, "I Am Stretched on Your Grave". Pre-dating but included on I Do Not Want What I Haven't Got, was "Jump in the River", which originally appeared on the Married to the Mob soundtrack; the 12-inch version of the single had included a remix featuring performance artist Karen Finley.[52][53]

In July 1990, she joined other guests for former Pink Floyd member Roger Waters' performance of The Wall in Berlin.[54] She contributed a cover of "You Do Something to Me" to the Cole Porter tribute/AIDS fundraising album Red Hot + Blue produced by the Red Hot Organization.[55] Red Hot + Blue was followed by the release of Am I Not Your Girl?, an album made of covers of jazz standards and torch songs she had listened to while growing up; the album received mixed-to-poor reviews, and was a commercial disappointment in light of the success of her previous work.[56] Her take on Elton John's "Sacrifice" was acclaimed as one of the best efforts on the tribute album Two Rooms: Celebrating the Songs of Elton John & Bernie Taupin.[57]

Also in 1990, she was criticised after she stated that she would not perform if the United States national anthem was played before one of her concerts; Frank Sinatra threatened to "kick her in the ass".[58] After receiving four Grammy Award nominations, she withdrew her name from consideration.[2] Although nominated for the Brit Award for International Female Solo Artist, which she won, she did not attend the awards ceremony, but did accept the Irish IRMA in February 1991.[59]

I don't do anything in order to cause trouble. It just so happens that what I do naturally causes trouble. I'm proud to be a troublemaker.

—O'Connor in NME, March 1991[60]

She spent the following months studying bel canto singing with teacher Frank Merriman at the Parnell School of Music. In an interview with The Guardian, published in May 1993, she reported that singing lessons with Merriman were the only therapy she was receiving, describing Merriman as "the most amazing teacher in the universe."[61]

In 1992, she contributed backing vocals on the track "Come Talk To Me", and shared vocals on the single "Blood of Eden" from the studio album Us by Peter Gabriel. Gabriel invited her to join his ongoing Secret World Tour in May 1993, to sing these songs and more in an elaborate stage setting. O'Connor travelled and performed as a guest artist.[62] She was seen at Gabriel's side at the 1993 MTV Video Music Awards in September. While in Los Angeles, she took too many sleeping pills, inciting media conjecture about a suicide attempt. She said she "was in a bad way emotionally at the time, but it wasn't a suicide attempt."[63] She left the tour suddenly, causing Gabriel to scramble for a replacement singer.[62] Decades later, she wrote in her memoir Rememberings that she left Gabriel because he treated her casually, and would not make a commitment.[6]

The 1993 soundtrack to the film In the Name of the Father featured O'Connor's "You Made Me the Thief of Your Heart".[49] Her more conventional Universal Mother album (1994) spawned two music videos for the first and second singles, "Fire on Babylon" and "Famine", that were nominated for a Grammy Award for Best Short Form Music Video.[64][65] She toured with Lollapalooza in 1995, but dropped out when she became pregnant with her second child.[66] In 1997, she released the Gospel Oak EP.[67]

In 1994, she appeared in A Celebration: The Music of Pete Townshend and The Who,[68] also known as Daltrey Sings Townshend. This was a two-night concert at Carnegie Hall produced by Roger Daltrey of the Who in celebration of his 50th birthday.[69] A CD and a VHS video of the concert were issued in 1994, followed by a DVD in 1998.[70][71]

In 1996, O'Connor guested on Broken China, a solo album by Pink Floyd's Richard Wright.[72]

O'Connor made her final feature film appearance in Neil Jordan's The Butcher Boy in 1997, playing the Virgin Mary.[73]

In 1998, she worked again with the Red Hot Organization to co-produce and perform on Red Hot + Rhapsody.[74]

2000s

 

O'Connor at the "Music in My Head" festival in The Hague, 13 June 2008

Faith and Courage was released in 2000, including the single "No Man's Woman", and featured contributions from Wyclef Jean of the Fugees and Dave Stewart of Eurythmics.[75]

Her 2002 album, Sean-Nós Nua, marked a departure in that O'Connor interpreted or, in her own words, "sexed up" traditional Irish folk songs, including several in the Irish language.[76] In Sean-Nós Nua, she covered a well-known Canadian folk song, "Peggy Gordon".[77]

In 2003, she contributed a track to the Dolly Parton tribute album Just Because I'm a Woman, a cover of Parton's "Dagger Through the Heart". That same year, she also featured on three songs of Massive Attack's album 100th Window before releasing her double album, She Who Dwells in the Secret Place of the Most High Shall Abide Under the Shadow of the Almighty. This compilation contained one disc of demos and previously unreleased tracks and one disc of a live concert recording. Directly after the album's release, O'Connor announced that she was retiring from music.[78] Collaborations, a compilation album of guest appearances, was released in 2005—featuring tracks recorded with Peter Gabriel, Massive Attack, Jah Wobble, Terry Hall, Moby, Bomb the Bass, the Edge, U2, and The The.[79]

Ultimately, after a brief period of inactivity and a bout with fibromyalgia, her retirement proved to be short-lived. O'Connor stated in an interview with Harp magazine that she had only intended to retire from making mainstream pop/rock music, and after dealing with her fibromyalgia she chose to move into other musical styles.[80] The reggae album Throw Down Your Arms appeared in late 2005.[81]

On 8 November 2006, O'Connor performed seven songs from her upcoming album Theology at The Sugar Club in Dublin. Thirty fans were given the opportunity to win pairs of tickets to attend along with music industry critics.[82] The performance was released in 2008 as Live at the Sugar Club deluxe CD/DVD package sold exclusively on her website.[83]

O'Connor released two songs from her album Theology to download for free from her official website: "If You Had a Vineyard" and "Jeremiah (Something Beautiful)". The album, a collection of covered and original Rastafari spiritual songs, was released in June 2007. The first single from the album, the Tim Rice and Andrew Lloyd Webber classic "I Don't Know How to Love Him", was released on 30 April 2007.[84] To promote the album, O'Connor toured extensively in Europe and North America. She also appeared on two tracks of the new Ian Brown album The World Is Yours, including the anti-war single "Illegal Attacks".[85]

2010s

In January 2010, O'Connor performed a duet with R&B singer Mary J. Blige produced by former A Tribe Called Quest member Ali Shaheed Muhammad of O'Connor's song "This Is To Mother You" (first recorded by O'Connor on her 1997 Gospel Oak EP). The proceeds of the song's sales were donated to the organisation GEMS (Girls Educational and Mentoring Services).[86] In 2012 the song "Lay Your Head Down", written by Brian Byrne and Glenn Close for the soundtrack of the film Albert Nobbs and performed by O'Connor, was nominated for a Golden Globe Award for Best Original Song.[87]

O'Connor performing in 2013

In 2011, O'Connor worked on recording a new album, titled Home, to be released in the beginning of 2012,[88] titled How About I Be Me (and You Be You)?,[89][90] with the first single being "The Wolf is Getting Married". She planned an extensive tour in support of the album but suffered a serious breakdown between December 2011 and March 2012,[91] resulting in the tour and all other musical activities for the rest of 2012 being cancelled. O'Connor resumed touring in 2013 with The Crazy Baldhead Tour. The second single "4th and Vine" was released on 18 February 2013.[92]

In February 2014, it was revealed that O'Connor had been recording a new album of original material, titled The Vishnu Room, consisting of romantic love songs.[93] In early June 2014, the new album was retitled I'm Not Bossy, I'm the Boss, with an 11 August release date. The title derives from the Ban Bossy campaign that took place earlier the same year. The album's first single is entitled "Take Me to Church".[94][95]

In November 2014, O'Connor's management was taken over by Simon Napier-Bell and Björn de Water.[96] On 15 November, O'Connor joined the charity supergroup Band Aid 30 along with other British and Irish pop acts, recording a new version of the track "Do They Know It's Christmas?" at Sarm West Studios in Notting Hill, London, to raise money for the West African Ebola virus epidemic.[97]

In September 2019, O'Connor performed live for the first time in five years, singing "Nothing Compares 2 U" with the Irish Chamber Orchestra on RTÉ's The Late Late Show.[98][99]

2020s

In October 2020, O'Connor released a cover of Mahalia Jackson's Trouble of the World, with proceeds from the single to benefit Black Lives Matter charities.[100]

On 4 June 2021, O'Connor announced her immediate retirement from the music industry. While her final studio album, No Veteran Dies Alone, was due to be released in 2022, O'Connor stated that she would not be touring or promoting it.[101] Announcing the news on Twitter, she said "This is to announce my retirement from touring and from working in the record business. I've gotten older and I'm tired. So it's time for me to hang up my nipple tassels, having truly given my all. NVDA in 2022 will be my last release. And there'll be no more touring or promo."[101][102] On 7 June she retracted her previous statement, describing the original announcement as "a knee-jerk reaction" to an insensitive interview, and announcing that she would go ahead with her already scheduled 2022 tour.[103]

On 1 June 2021, O'Connor's memoir Rememberings was released to positive critical reception. It was listed among the best books of the year on BBC Culture.[104]

On 7 January 2022, O'Connor's son, Shane, died by suicide at the age of 17.[42] She subsequently decided to cancel her 2022 tour and her album No Veteran Dies Alone was postponed indefinitely.[105]

In February 2023, she shared a new version of "The Skye Boat Song", a 19th century Scottish adaptation of a 1782 Gaelic song, which is also the theme for the fantasy drama series Outlander.[106] The following month, she was awarded the inaugural Choice Music Prize Classic Irish Album by Irish broadcaster RTÉ for her 1990 album, I Do Not Want What I Haven't Got.[107][108]

Name

In 2017, O'Connor changed her legal name to Magda Davitt, saying in an interview that she wished to be "free of the patriarchal slave names. Free of the parental curses."[113][114] On her conversion to Islam in October 2018, she adopted the name 'Shuhada', and before mid-2019 also changed her surname from Davitt to Sadaqat.[115]

Personal and public image

Her shaved head has been seen as a statement against traditional views of femininity.[116]

Marriages and children

O'Connor had four children and was married and divorced four times. She had her first son, Jake, in 1987 with her first husband, music producer John Reynolds,[117] who co-produced several of her albums, including Universal Mother. Reynolds and O'Connor later married in Westminster register office in March 1989.[118][119] The same year, O'Connor had an abortion after things did not work out with the father. She later wrote the song "My Special Child" about the experience.[120] O'Connor and Reynolds announced their plan to divorce in November 1991 after being separated for some time.[121]

Soon after the birth of her daughter Brigidine Roisin Waters on 10 March 1996, O'Connor and the girl's father, Irish journalist John Waters, began a long custody battle that ended with O'Connor agreeing to let Roisin live in Dublin with Waters.[122][119][117] In August 2001, O'Connor married British journalist Nick Sommerlad in Wales; the marriage ended in July 2002 after 11 months.[123][117] She had her third child, son Shane, in 2004 with musician Donal Lunny.[117][119] In 2006, she had her fourth child, Yeshua Francis Neil Bonadio, whose father is Frank Bonadio.[124][125]

O'Connor was married a third time on 22 July 2010, to longtime friend and collaborator Steve Cooney,[4][126] and in late March 2011, made the decision to separate.[127] Her fourth marriage was to Irish therapist Barry Herridge. They wed on 9 December 2011, in Las Vegas, but their marriage ended after having "lived together for 7 days only".[128] The following week, on 3 January 2012, O'Connor issued a further string of internet comments to the effect that the couple had re-united.[5]

On 18 July 2015, her first grandson was born to her son Jake Reynolds and his girlfriend Lia.[129]

On 7 January 2022, two days after her 17-year-old son Shane was reported missing from Newbridge, County Kildare, he was found dead by suicide. His body was found by Gardaí in the Bray/Shankill part of Dublin.[130][131][132] O'Connor stated that her son, custody of whom she lost in 2013, had been on "suicide watch" at Tallaght Hospital, and had "ended his earthly struggle". O'Connor criticised the Health Service Executive (HSE) with regard to their handling of her son's case.[133][134][135] She initially criticised Ireland's family services agency, Tusla, but retracted this a few days later.[136][137] In January 2022, a week after her son's suicide, she was hospitalised on her own volition following a series of tweets in which she indicated she was going to take her own life.[138]

Relationship with Prince

Speaking about her relationship with Prince in an interview with Norwegian station NRK in November 2014 she said, "I did meet him a couple of times. We didn't get on at all. In fact we had a punch-up." She continued: "He summoned me to his house after 'Nothing Compares'. I made it without him. I'd never met him. He summoned me to his house – and it's foolish to do this to an Irish woman – he said he didn't like me saying bad words in interviews. So I told him to f*** off....He got quite violent. I had to escape out of his house at 5 in the morning. He packed a bigger punch than mine."[139] In her 2021 memoir Rememberings, O'Connor described her meeting with Prince in detail, which ranged from having his butler serve soup repeatedly despite no desire for soup, to hitting her with a hard object placed in a pillowcase after wanting a pillow fight, and stalking her with his car after she left the mansion.[140]

Health

In the early 2000s, O'Connor revealed that she suffered from fibromyalgia. The pain and fatigue she experienced caused her to take a break from music from 2003 to 2005.[141]

On an episode of The Oprah Winfrey Show broadcast on 4 October 2007, O'Connor disclosed that she had been diagnosed with bipolar disorder four years earlier, and had attempted suicide on her 33rd birthday, 8 December 1999.[142] Then, on Oprah: Where Are They Now? of 9 February 2014, O'Connor said that she had received three "second opinions" and was told by all three that she was not bipolar.

O'Connor was also diagnosed with complex post-traumatic stress disorder and borderline personality disorder.[143]

In August 2015, she announced that she was to undergo a hysterectomy after suffering gynaecological problems for over three years.[144] O'Connor later blamed the hospital's refusal to administer hormonal replacement therapy after the operation as the main reason for her mental health issues in the subsequent years, stating "I was flung into surgical menopause. Hormones were everywhere. I became very suicidal. I was a basket case."[145]

Having smoked cannabis for 30 years, O'Connor went to a rehabilitation centre in 2016, to end her "addiction".[146] O'Connor was agoraphobic.[147]

In August 2017, O'Connor posted a 12-minute video on her Facebook page in which she stated that she had felt alone since losing custody of her 13-year-old son, Shane, and that for the prior two years she had wanted to kill herself, with only her doctor and psychiatrist "keeping her alive".[148] The month after her Facebook post, O'Connor appeared on the American television talk show Dr. Phil on the show's 16th season debut episode.[149] According to Dr. Phil, O'Connor wanted to do the interview because she wanted to "destigmatize mental illness", noting the prevalence of mental health issues among musicians.[150] Shane died in January 2022. A week later, following a series of tweets in which she indicated that she was going to kill herself, O'Connor was hospitalised.[151]

Sexuality

In a 2000 interview in Curve, O'Connor said that she was a lesbian.[152] She later retracted the statement, and in 2005 told Entertainment Weekly "I'm three-quarters heterosexual, a quarter gay".[153]

In 2013, O'Connor published an open letter on her own website to American singer and actress Miley Cyrus in which she warned Cyrus of the treatment of women in the music industry and stated that sexuality is a factor in this, which was in response to Cyrus's music video for her song "Wrecking Ball".[154] Cyrus responded by mocking O'Connor and alluding to her mental health problems.[155]

Politics

O'Connor was a vocal supporter of a united Ireland, and called on the left-wing republican Sinn Féin party to be "braver". In December 2014 it was reported O'Connor had joined Sinn Féin.[156] O'Connor called for the "demolition" of the Republic of Ireland and its replacement with a new, united country. She also called for key Sinn Féin politicians like Gerry Adams to step down because "they remind people of violence", referring to the Troubles.[157]

In a 2015 interview with the BBC, O'Connor said she wished that Ireland had remained under British rule (which ended after the Irish War of Independence, except for Northern Ireland), saying "the church took over and it was disastrous".[158] Following the Brexit referendum in 2016, O'Connor wrote on Facebook "Ireland is officially no longer owned by Britain".[159]

Religion

 

Sinéad O'Connor on After Dark on 21 January 1995

In January 1995, O'Connor made an unexpected appearance on the British late-night television programme After Dark during an episode about sexual abuse and the Catholic Church in Ireland.[160] The discussion included a Dominican friar and another representative of the Catholic Church, along with former taoiseach Garret FitzGerald. Host Helena Kennedy described the event: "Sinéad came on and argued that abuse in families was coded in by the church because it refused to accept the accounts of women and children."[161]

In the late 1990s, Bishop Michael Cox of the Irish Orthodox Catholic and Apostolic Church (an Independent Catholic group not in communion with the Roman Catholic Church) ordained O'Connor as a priest.[17] The Catholic Church considers the ordination of women to be invalid and asserts that a person attempting the sacrament of ordination upon a woman incurs excommunication.[17] The bishop had contacted her to offer ordination following her appearance on RTÉ's The Late Late Show, during which she told the presenter, Gay Byrne, that had she not been a singer she would have wished to have been a Catholic priest. After her ordination, she indicated that she wished to be called Mother Bernadette Mary.[17]

In a July 2007 interview with Christianity Today, O'Connor stated that she considered herself a Christian and that she believed in core Christian concepts about the Trinity and Jesus Christ. She said, "I think God saves everybody whether they want to be saved or not. So when we die, we're all going home ... I don't think God judges anybody. He loves everybody equally."[162] In an October 2002 interview, she credited her Christian faith in giving her the strength to live through and overcome the effects of her childhood abuse.[112]

On 26 March 2010, O'Connor appeared on CNN's Anderson Cooper 360° to speak out about the Catholic sexual abuse scandal in Ireland.[163] On 28 March 2010, she had an opinion piece published in the Sunday edition of The Washington Post in which she wrote about the scandal and her time in a Magdalene laundry as a teenager.[31] Writing for the Sunday Independent she labelled the Vatican as "a nest of devils" and called for the establishment of an "alternative church", opining that "Christ is being murdered by liars" in the Vatican.[164] Shortly after the election of Pope Francis, she said:[165][166]

Well, you know, I guess I wish everyone the best, and I don't know anything about the man, so I'm not going to rush to judge him on one thing or another, but I would say he has a scientifically impossible task, because all religions, but certainly the Catholic Church, is really a house built on sand, and it's drowning in a sea of conditional love, and therefore it can't survive, and actually the office of Pope itself is an anti-Christian office, the idea that Christ needs a representative is laughable and blasphemous at the same time, therefore it is a house built on sand, and we need to rescue God from religion, all religions, they've become a smokescreen that distracts people from the fact that there is a holy spirit, and when you study the Gospels you see the Christ character came to tell us that we only need to talk directly to God, we never needed Religion ...

Asked whether from her point of view, it is therefore irrelevant who is elected to be pope, O'Connor replied:

Genuinely I don't mean disrespect to Catholic people because I believe in Jesus Christ, I believe in the Holy Spirit, all of those, but I also believe in all of them, I don't think it cares if you call it Fred or Daisy, you know? Religion is a smokescreen, it has everybody talking to the wall. There is a Holy Spirit who can't intervene on our behalf unless we ask it. Religion has us talking to the wall. The Christ character tells us himself: you must only talk directly to the Father; you don't need intermediaries. We all thought we did, and that's ok, we're not bad people, but let's wake up ... God was there before religion; it's there [today] despite religion; it'll be there when religion is gone.[167]

Tatiana Kavelka wrote about O'Connor's later Christian work, describing it as "theologically charged yet unorthodox, oriented toward interfaith dialogue and those on the margins".[168]

In August 2018, via an open letter, she asked Pope Francis to excommunicate her as she had also asked Pope Benedict XVI and Pope John Paul II.[113]

In October 2018, O'Connor converted to Islam, calling it "the natural conclusion of any intelligent theologian's journey".[169] The ceremony was conducted in Ireland by Sunni Islamic theologian Shaykh Umar Al-Qadri. She also changed her name to Shuhada' Davitt. In a message on Twitter, she thanked fellow Muslims for their support and uploaded a video of herself reciting the adhan, the Islamic call to prayer. She also posted photos of herself wearing a hijab.[170]

After her conversion to Islam, O'Connor called those who were not Muslims "disgusting" and criticised Christian and Jewish theologians on Twitter in November 2018. She wrote: "What I'm about to say is something so racist I never thought my soul could ever feel it. But truly I never wanna spend time with white people again (if that's what non-muslims are called). Not for one moment, for any reason. They are disgusting."[171][172] Later that month, O'Connor stated that her remarks were made in an attempt to force Twitter to close down her account.[173] In September 2019, she apologised for the remarks, saying "They were not true at the time and they are not true now. I was triggered as a result of Islamophobia dumped on me. I apologize for hurt caused. That was one of many crazy tweets lord knows."[174]

Death

On 26 July 2023, O'Connor was found dead at her flat in Herne Hill, South London, at the age of 56 Her family issued a statement later the same day, without indicating the cause of her death.[108][177][178] The following day, the Metropolitan Police reported that O'Connor's death was not being treated as suspicious] On 28 July, the Coronor in London said that the date of death was still unknown.

St John the Baptist, Snape, Suffolk

 

Like many medieval churches in Suffolk, St John the Baptist is remote from the village it serves. Or, it would be more accurate to say, the village is remote from the church, since the church stands on the main road from the A12 to Aldeburgh, and the village is off this road, a mile or so to the south. The position of the church probably reflects the fact that it is high, firm ground, while the village is in the marshes.

 

This is not to say that the village is not a busy place too of course, for just across the River Alde, and actually in Tunstall parish, are the world famous Snape Maltings, once the dockside and railhead of the Garrett industrial empire, and now home to the Aldeburgh Festival. Ironically, the tourists that flock the craft shops, galleries and cafes of the Arts Centre, and go for walks along the reed-banked creeks and across the marshes, probably don't often make it up to the busy top road and the church.

 

The building today looks pretty much like Ladbroke's 1820 drawing. The Victorians didn't do much here, there was no building of aisles, transepts or trimmings. The only real change is the eastern wall, rebuilt in 1920 to replace the heavily buttressed yet collapsing original. This is a simple, aisleless church, with no clerestory. The roofline on the tower shows that it was once thatched. It is, let us say, a typical country church. The tower was built as the result of a bequest in the middle years of the 15th century, and the battlements added later, in the style of the 1520s. The porch is contemporary with the tower. The nave and chancel are earlier, probably 13th century, and although they have been patched up over the years, there has been no wholesale rebuilding.

 

Inside, however, the modern age has been busy. You step into an utterly charming interior, full of light, with white walls and brick floors. At the cleared west end is the church's great treasure, one of the most beautiful fonts in the county. It bears a dedicatory inscription to the Mey family, and dates from the late 15th century. Strange animals lurk around the foot of it, and tthe stem bears the Evangelists with their symbols, interspersed with kings. But the most animated figures are those on the bowl. Seven of them hold a long scroll that goes right around the bowl. The eighth panel is a rare representation of the Holy Trinity, which was particularly circumscribed by iconoclasts in the 16th and 17th centuries. It shows God the Father seated on his throne, with the crucified Son held in front of him. The Spirit descends in the form of a dove. On either side kneel the donors of the font.

 

David Davy, visiting in the 1830s, said that the whitewash had been recently removed from the font. Perhaps what he meant was that the figures had been covered in plaster, which would explain their survival. Certainly, the puritan iconoclast William Dowsing saw nothing to incur his displeasure when he came here in 1644, and almost certainly the Anglican reformers had plastered it over a century earlier, the usual way of dealing with the problem of removing images while not actually destroying the font, which was still required by the new religion.

 

The views to east and west are beautiful, the colour of the Arts and Crafts east window perfectly poised and balanced. In the top half, Christ breaks bread at supper at Emmaus. Below, two angels flank the River Alde at Snape Bridge. It dates from the 1920 restoration, and is by Mary Lowndes, perhaps the leading female artist in any medium of the last years of the 19th and first years of the 20th centuries. She is best known today for her work for the suffragette movement - she designed their posters. Through her work at the Glass House she was an influence on many younger artists, both male and female. Below it, there is often set a beautiful altar frontal, illustrating a line from Eliot's Four Quartets. The church used to have a 15th century brass of five little girls. Davy made a rubbing of it, which is in the British Museum, but the brass has been stolen or mislaid since, probably in the 1920 wholesale refurbishment of the chancel.

 

Outside in the graveyard, the war memorial is one of the most extraordinary in Suffolk, a broken-down classical feature looking down the road to the village. Unfortunately, it is not a pleasant walk because of the traffic, but there are a couple of good pubs, and the walks across the marshes beyond the Maltings are certainly worth the effort. Not far off is Snape Mill, bought by the young Lowestoft-born Benjamin Britten as a place to write, and to which he returned from America at the height of the War. He had read an article about George Crabbe's poem The Village with its account of the fisherman Peter Grimes, and knew that back home in Suffolk was where he had to be, and an opera based on the poem was what he had to write.

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

The refurbishment of the parish hall of St Paul and St Barnabas in York Street, Belfast, means the church’s extensive range of outreach activities can continue to grow, benefiting the entire community.

 

The Bishop of Connor, the Rt Rev George Davison, rededicated the hall when he preached at the parish Harvest Thanksgiving Service on Sunday October 18. The Bishop also dedicated a number of new windows.

 

The Rev Dr Isobel (Isy) Hawthorne–Steele, priest–in–charge, said the hall, based in the old St Paul’s Schoolhouse at the back of the church in the Tiger’s Bay area, is extensively used by the community. The building is 186 years old and a famous past pupil is the flautist James Galway.

 

The hall was in serious need to refurbishment to make it fit for purpose, and shortly before lockdown in March this year, a number of the groups moved their activities into the main church, and work got underway.

 

Isy said the refurbishment had been a tremendous success. “The facilities we can now offer include a high standard of health and safety provision; a place where all ages can meet in comfort in properly heated and ventilated spaces; an excellent hygienic kitchen facility with comfortable seating areas for small group work; a very large fully functioning sports hall; and a large conference style room that can easily be adapted to suits the needs of breakout groups or café symposiums.”

 

She added that during the work, nine windows were exposed fully and were found to be arched. The parish decided it wished to keep these, and the windows, all sponsored by parishioners in memory of loved ones, were dedicated by Bishop George when he visited.

 

OUTREACH

 

A range of groups have applied to use the hall in future. “This will not only fulfil our priority aim of outreach into the local community, but will provide an income in order to maintain the parish hall to a high standard of upkeep,” said Isy. “It will also help us with future plans such as fundraising towards the installation of a lift, expanding storage space, and a breakthrough to join the church premises with the hall.”

 

Isy said that according to NISRA statistics, the church is located in an area of high deprivation and is therefore a much–needed facility.

 

Outreach activities already established at St Paul and St Barnabas include the Blaze Project which works with local schools, sharing the gospel with children through the medium of drama.

 

The project encourages all primary schools in the area to have a more proactive role in its programme of social cohesion, and plays a lead role in promoting the development of spiritual understanding and supporting curriculum themes, including Learning about Church. It brought primary school children into the church to fulfil their curriculum aims.

 

“This provided us with an opportunity to show children each aspect of worship in the church building, explaining function and purpose,” said Isy. “This was supported by the Ulster University Widening Access Community Development Programme which provided learning packs. Many members of our congregation are involved in this project, preparing fun and interesting activities, and manning each aspect of the church, ie baptismal font, pulpit, lectern, etc, teaching the children what we do and why we do it.

 

WELCOMING

 

“Often this is the only opportunity these children have to come inside church. Our aim is to make it less of an imposing building in their community, and a friendly, welcoming, fun and interesting learning place to be, to encounter Jesus.”

 

St Paul and St Barnabas has also being running an AQE tuition project which has had an 80 per cent success rate. “This is a service for children that is based upon the ethos of an inclusive educational access for all children, particularly those who are economically disadvantaged,” said Isy. “This is widely recognised throughout the community and schools as being a highly valued educational project, servicing a real need to disadvantaged children.”

 

Children and families in the area have also enjoyed Messy Church at St Paul and St Barnabas, organised by members of the church. “The response was very encouraging as we had a full capacity turnout of young people each session, and the fun, fellowship and teaching biblical truths proved very worthwhile,” said Isy.

 

The church and hall is used by the church’s HOPE professional counselling project, which receives referrals from clergy and other professional counselling agencies and organisations.

 

“This project is in need of expansion and indeed discussions have taken place with local MPs and councillors, and funding applications sought in order to keep this very valuable project afloat,” Isy said. “The current extremely high rates of mental health problems, and specifically, the very high of suicide and suicide attempts in this demographic region, indicate a high level of need.”

 

The parish has also formed a strong partnership with All Nations Ministry, and this has grown considerably since the church’s first cultural diversity celebration two years ago, and now a recurring event. Activities have taken place both on site and off site, and the project has established a drop–in centre which is open to everyone in the community. It is attended primarily by asylum seekers, refugees and migrants and their families and operates a foodbank and clothes bank for this group.

 

RELATIONSHIPS

 

Isy said the parish has cultivated good relationships with the community PSNI, who provide weekly sports activities for young people. “This has been offered to the wider community and initially has been with the All Nations Group,” she said. “This has been very successful with spin–off trips organised. This partnership is the beginning of a relationship that we hope to further promote and extend.”

 

The parish also has a collaborative relationship with Ulster University’s Widening Access Community Development Programme which aims to raise the self–confidence and self–esteem of participants by exploring barriers to formal learning and looking at various learning styles and techniques.

 

“The exercises and assignments are aimed at giving students an opportunity to learn academic writing skills and prepare them for advanced learning with an access route to university degree level four,” said Isy.

 

This programme was offered firstly to migrants, refugees and asylum seekers, and it the subject of an article: ‘Breaking the Cultural Silence Imposed upon Refugees, Asylum Seekers and Migrants: A Snapshot of the Current Faith–Based Project in Tiger’s Bay (North Belfast),’ The authors of this article were students from the BScHons Community Development Programme at Ulster University who worked on the project with Isy, and it was published in Adult Learner: The Irish Journal of Adult and Community Education in 2018.

 

The parish’s Storyboards and Drama Project was formed specifically to help asylum seekers, refugees and migrants to infuse into local community life. Around 16 participants worked through storyboards, telling their story of leaving their home country, the experience they lived through travelling to this country, and their experience of trying to begin a new life within the local community. The stories were recorded and dramatized.

 

POWERFUL

 

Isy said this ‘powerful project’ was therapeutic, and in many cases provided a much–needed ‘sounding board’ for traumatic experiences to be shared and support and help sought.

 

“The next phase of this project is planned with young people, and the idea is to bring this into youth forums in schools, youth clubs and churches to share,” she said. “Hopefully, those listening will engage with these young people and recognise the added pressure of adolescences coping with their transition into adulthood, with the additional pressures of being in an alien and often hostile environment.”

 

St Paul and St Barnabas has developed a logo – incorporating the five windows of the church and the cross to illustrate Christ at the centre of worship and activities – and its strapline – TLC (Transforming, Loving, Caring) – was drawn from the parish mission statement.

 

The parish employed a children and family worker who worked closely with local primary schools and initiated the parent and toddler group ‘Little Lambs.’ A project manager was appointed, whose role included securing further funding to renovate hall to make it fit for purpose. The parish also employed a family visitor who made further intergenerational connections within local area.

 

FOOTFALL

 

“The impact of the projects has been realised in the increased footfall and new partnerships forged with schools and local groups such as the migrant, asylum seekers and refugees,” said Isy.

 

“We are currently seeking other funds to progress to the next stage. The current Covid–19 restrictions have affected our roll–out, however we continue to support our HOPE counselling project which is a vital resource for the local community during this pandemic.”

 

The re–dedication of the parish hall and dedication of the windows by Bishop George took place just weeks before Isy steps down from her role as curate–in–charge of St Paul and St Barnabas on November 1.

 

“I feel I have taken this project as far as I can,” said Isy. “As a leader, I think it is really important to listen to the Holy Spirit and to know when it’s time to make way for God’s chosen leader/s to continue to work out his plan.

 

“There is so much potential here, the members of the church are loving and full of God’s grace. They are a praying people and that is the key to any missional work. I know God has a great plan of revival in this area.”

 

The projects run by St Paul and St Barnabas Parish Church have received funding from the following:

 

- Church of Ireland Priorities Fund;

- Church of Ireland Children & Orphans Society;

- St James’ Endownment Fund;

- BIFFA (grant scheme for ‘community hub’ project refurbishment).

Before this day, I had not heard of Hemblington. But I saw a sign pointing to the church, away over the fields, and I had time, so I turned to see where it went.

 

The road went for ages until I saw the church, tucked in the countryside, round tower looking so typically Norfolk.

 

Inside I was dazzled by the painted font, the wall paintings on the north wall and the various nooks and crannies of this ancient church, but not really knowing what each was for.

 

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You don't have to go far off of the hellish A47 between Norwich and Yarmouth to come out into an utterly rural and remote corner of Norfolk. This is partly sleight of hand, because the narrow lanes which leave the busy road are so winding that they make you think you've come further than you have. Also, you might expect this area between the marshes and the broads to be flat and open; but here the landscape rolls, a patchwork of hedged fields and copses. In the late summer, there was a balmy restlessness, the soothing warmth of the sun competing with the wind from the North Sea ruffling and rustling the long grass.

All Saints is set in a secretive graveyard on a rise above a lattice of country lanes. From a distance it appears a sentinel; but, closer to, the aspect softens, and the church reveals itself as a humble little round-towered building, with much that is old about it, but also the simple mendings and making dos of later generations. I was particularly struck by the use of red brick, both in the elegant window in the western side of the Norman tower (is it 17th century?) and the moulding inside the opening of what is otherwise a humble south porch.

 

When I first came this way I bemoaned the fact that Hemblington church was kept locked, but I am happy to report that it is now open every day. Certainly, Hemblington is a remote parish, and its church a remote church, and trusting strangers is a risk - and Faith itself is a risk, of course. But the great medieval treasures of Hemblington are not the kind that can be carted away in the back of a white van.

 

The first is one of a number of very interesting, even idiosyncratic, fonts in this part of Norfolk. These do not appear to be part of a series, although this one does bear a strong resemblance to that nearby at Buckenham. They do suggest, however, that there was an abundance of stonecarvers working in this area in the 15th century, and that parishes were able to express their independence and individuality in their choice of subject. The Reformation would put a stop to that.

 

The Hemblington font was recoloured lightly in the 1930s under the eye of Professor Tristram. It is a great celebration of Saints; there are seven seated on the panels of the bowl, and eight more standing around the shaft. The eighth panel subject is a beautiful Holy Trinity, with God the Father seated holding his crucified Son between his knees, while the dove of the Spirit descends. It is a charming image; there is another on the font at Acle a few miles off. Among the Saints on the panel are St Augustine, St Edward the Confessor, St Barbara, and a striking St Agatha - she sits with her breasts bared, a sword descending. Among those around the shaft are St Lawrence with a finely carved grid iron, St Leonard with his manacles, St Margaret dispatching a dragon with her cross, St Catherine with her wheel and sword, St Stephen and St Mary Magdalene.

 

If there was only the font, Hemblington would be a must-see for anyone interested in the late medieval period. But just as the font demonstrates the enthusiasms of the cool, rational 15th century, so there is evidence of the shadowier devotions of a century earlier. This is the best single surviving wall painting of the narrative of St Christopher in England. The giant figure bestrides the river opposite the south doorway, just as he does in about twenty churches in this part of Norfolk, but here his staff has become a club, and on either bank there are smaller scenes depicting events in the Saint's story. those on the west side, recalling his life as a pagan before conversion, are all but obliterated. Those on the east side, however, are marvellously well-preserved, vivid and immediate in their clarity. They show the trials and tribulations he underwent in his life as a Christian, including the occasion on which two women were sent to tempt him in prison, and another where he is led to the executioner's sword. Another shows him tied to a tree being flogged, an echo of the scourging of Christ; another shows him being shot through with arrows, which would have immediately brought to mind the martyrdom of their own dear St Edmund to the medieval East Anglians.

 

The donors who paid for the font, in that great, late medieval attempt to reinforce Catholic orthodoxy in the face of local abuses and superstitions, are probably among those remembered by brass inscriptions in the nave.

 

And this must have been a busy parish in those days, for will evidence reveals that there were three guild altars where lights burned for the dead. We can even trace where these guild altars may have been, for on the north side of the nave there is a piscina, and connected to it is a pedestal, where a statue of a Saint would have stood. Such things were probably destroyed in the 1530s by orders of the increasingly paranoid King Henry VIII; those that survived would have fallen to the orders of the enthusiastically puritan advisors of his son, the boy King Edward VI a decade later. It is appalling to think of the richness that once was, not just here, but in thousands of village churches all over England. So much lost, so much wilfully destroyed.

Hemblington has retained more than most, and the church is a fascinating testimony to the mindset of late medieval East Anglia. But even without these great treasures, All Saints is a charming, rural building that speaks as loudly of the Victorian villagers who paid for, and probably worked on, its restoration as it does of their mysterious Catholic forebears. I stood for a moment imagining the blacksmith and the plowboy, the wheelwright and the carpenter, sitting in the pews for Divine Service. And then, after a chat with the modern custodians, we headed on for North Burlingham.

 

Simon Knott, November 2007

 

www.norfolkchurches.co.uk/hemblington/hemblington.htm

 

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Six socmen of Gert were at the Conquest deprived of 30 acres of land, 2 acres of meadow, with 2 carucates, in this town, there were also 2 socmen, one of them belonged to the soc of the hundred, who held half a carucate of land, and a borderer with 6 acres of meadow, who had under them 7 socmen, with 20 acres of land, and one of meadow, and there was one carucate and an half among them all; it was one leuca long, and half a leuca broad, and paid 16d. gelt. (fn. 1)

 

This lordship was in the Crown at the survey, and Godric took care of it; and was granted to the family of Le Botiler, and from them came to the Botetourts, as in South Walsham, and Upton.

 

William de Rothing and Joan his wife claimed view of frankpledge, &c. in the 15th of Edward I.

 

Henry de Cat and Margery his wife had an interest herein, in the 35th of the said King, and Henry Cat, and Jeffrey Atte Fenne were returned to be lords in the 9th of Edward II. after this John Fastolf and Margery his wife.

 

The principal manor belonged to the see of Norwich; at the survey William Beaufoe Bishop of Thetford held it in his own right, as a lay fee, 60 acres of land; of which 2 freemen (of Ralph Stalre were deprived) with the soc and sac; of one of these Almar Bishop of Elmham had the commendation, or protection only, of this Beaufoe had the soc, &c. and Ralph, the Earl had the other, valued at 2s.

 

Bishop Beaufoe in right of his see had also 21 socmen, with 140 acres of land, 8 acres of meadow, and 3 carucates and a half, &c. this was valued in his principal lordship of Blowfield: in this town, there were also 60 acres of demean land. (fn. 2)

 

Bishop Beaufoe gave this to his see at his death, and Bishop Herbert settled it on the priory, with the advowson of the church.

 

The ancient family of the Castons held a considerable part of these fees. of the see of Norwich, of whom see in Blofield, Bradeston, &c. and after came to the Berneys of Reedham; the Lords Bardolf had also an interest herein, in the 15th of Edward I. William Bardolf, claimed the assise, frank pledge, &c.

 

Sir Thomas Berney died lord in 1389, and his descendant, Henry Berney, Esq. in 1584.

 

The tenths were 2l. The temporalities of St. Faith's priory 18d. Of Weybridge 5s.

 

The Church was a rectory dedicated to All-Saints, and formerly in the patronage of the Bishops of Norwich, but was appropriated to the prior and convent of Norwich, for the prior's table, by Walter Suffield Bishop in 1248, and was valued together with the vicarage at 5l.—Peter-pence 12d.—Carvage 2d. ob.

 

Vicars.

 

In 1304, Thomas de Langele, instituted vicar, presented by the prior &c. of Norwich.

 

1307, Richard de Boton. Ditto.

 

1324, And. de Bedingham. Ditto.

 

1349, Edmund Barker. Ditto.

 

1367, Thomas Gilbert. Ditto.

 

1395, John Malpas. Ditto.

 

1395, Edmund Heryng. Ditto.

 

1397, Robert Gernon. Ditto.

 

1401, Sim. Annable. Ditto.

 

1402, Robert Body. Ditto.

 

It has for many years been served with a stipendiary curate, nominated by the dean and chapter, who have the appropriated rectory.

 

¶In the church were the lights of All-Saints, St. Mary, Holy Cross, St. Catherine, and St. Margaret.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

I was asked a few weeks back, if I fancied meeting up with friends, Simon and Cam for a few bears and a crawl round Ipswich.

 

Seemed a great idea, but checking Network Rain this week, I found that there were replacement buses out of Liverpool Street to Whitham and out of Cambridge. The first added an hour to the trip to Ipswich, the second, 90 minutes.

 

Jools said she would enjoy a trip out and a walk around Manningtree, so we could go in the car, I would drive up, she would drive back, and we would both have some exercise and I would meet friends.

 

Perfect.

 

Although we had planned to go to Tesco first, in the end we had breakfast and set off at half seven, eager to get some miles under our belts before traffic really built at Dartford.

 

Up the A2 in bright sunshine, it was a great day for travel, but also I thought it might have been good for checking out orchid woods back home. But a change is always good, and it has been nearly 9 years since Simon invited me for a tour round historic Ipswich, showing there was almost as much history there than in Norwich to the north.

 

Into Essex before nine, and arriving in Ipswich before ten, we decided to find somewhere for breakfast first before going our separate ways.

 

A large breakfast later, we split up, and I went to wander north to St Margaret's church, which I had been into on that trip 9 years back, but my shots not so good.

 

I found many interesting places in-between the modern buildings and urban sprawl, timber framed houses, Tudor brick and much more beside.

 

Sadly, St Margaret was locked. I could see the notice on the porch door, so I didn't go up to see what it said.

 

I wandered back, found St Mary le Tower open, so went in and took over a hundred shots, soaking in the fine Victorian glass and carved bench ends, even if they were 19th century and not older.

 

In the south chapel, a group were talking quietly, so I tried not to disturb them, only realising how loud the shutter on the camera was.

 

The font took my eye first, as it is a well preserved one from the 15th century. Though these are common in East Anglia, not so in deepest Kent, so I snapped it from all directions, recording each mark of the carver's tools.

 

The clocked ticked round to midday, and so I made my way to the quayside where I was to meet my friends.

 

Simon lives in Ipswich, but Cam and David had come down on the train from the Fine City. We met at the Briarbank Brewery Tap where I had a couple of mocha porters, which were very nice indeed.

 

From there we went to the Dove where we had two more beers as well as lunch.

 

And finally a walk to The Spread Eagle for one final beer before I walked back to Portman Road to meet Jools at the car.

 

Jools drove us back to the A12, and pointed the car south. As we drove, dusk fell and rain began to fall. Not very pleasant. But at least traffic was light, so in an hour we were on the M25 and twenty minutes later over the river and back in Kent.

 

Rain fell steadily as we cruised down the M20, past the familiar landmarks until we were back in Dover. Where we had to make a pit stop at M and S, as we needed supplies, and something for supper.

 

Not sure that garlic bread and wine counts as a meal, but did for us, so at half nine, we climbed the hill to bed.

 

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Ipswich is the county town of Suffolk, and is also probably the longest continuously occupied town in England. Here on the River Gipping, in the south of the Anglo-Saxon kingdom of East Anglia, a number of 7th Century industrial villages grew together, and since then Ipswich has always been an industrial and commercial town, processing the produce of the land round about, and exporting it up the River Orwell to other parts of England and the continent. It was wealthy in the late medieval period, but it suffered from being cut off from its European markets by the outfall from the Reformation. A strongly puritan town in the 17th Century, a quiet backwater in the 18th Century, it was not until the Industrial Revolution that it rose to commercial prominence again, with heavy industry producing agricultural machinery, vehicles and other ironwork. It would continue to be important industrially until the 1980s, but then most of the factories closed, and the town has not yet recovered.

The townscape is punctuated by church towers and spires, for Ipswich has twelve surviving medieval churches. Remarkably, six of them are still in use, and of these St Mary le Tower is the biggest and most prominent. Its spire rises sixty metres above the rooftops, making it the second tallest building in the town after the Mill apartment block on the Waterfront. There was a church here in 1200, when the Borough of Ipswich came into being in the churchyard by the declaration of the granting of a charter. The medieval church had a spire until it came down in the hurricane of 1661. When the Diocese of Norwich oversaw the restoration of the church in the mid-19th Century the decision was taken for a complete rebuild in stone on the same site. It is almost entirely the work of diocesan surveyor Richard Phipson, who worked on it over a period of twenty years in the 1850s and 1860s, including replacing the spire, and so this is East Anglia's urban Victorian church par excellence. The rebuilding was bankrolled by the wealthy local Bacon banking family. It is a large church, built more or less on the plan of its predecessor, full of the spirit of its age. One could no more imagine Ipswich without the Tower than without the Orwell Bridge.

 

The length of the church splits the churchyard into two quite separate parts, the south side a public space, the walled north side atmospheric and secretive. The large cross to the south-west of the tower is not a war memorial. It remembers John Patteson, Bishop of Melanesia, murdered by some of his flock in the 1870s. Treated as a martyr by the press of the day, Patteson appears to have had no local connection, but the Pattesons had intermarried with the Cobbolds, an important local family, and Patteson Road by Ipswich docks also remembers him. There never was a north door, and the west doors are beautiful and liturgically correct but perhaps not useful, since they are below street level and the path merely leads round to the south, allowing processions but no access from Tower Street. The flushwork is exuberant, and makes you think that being a flint-knapper must have been a good living in the 1860s. As with the medieval predecessor, the entrance is through the tower which forms a porch on the south side, in common with about thirty other East Anglian churches. Until the 1860s there was a further castellated porch on the south side of the tower, something in the style of the Hadleigh Deanery tower, but this was removed. You can see it in as photograph at the top of this page. And looking at this photograph, it is hard not to think that Phipson retained at least part of the lower stage of the tower.

 

There is a small statue of the church's patron saint in the niche above the entrance, by the sculptor Richard Pfeiffer. Away to the east, the same sculptor produced St John the Evangelist and St Mary of Magdala on the end of the chancel, and there is more of his work inside. You step into the tower porch under vaulting. A small door in the north-east corner leads up into the ringing chamber and beyond that the belfry, with a ring of twelve bells. The south doorway into the church has stops representing the Annunciation, with the angel to the west, and Mary at her prayer desk to the east. As part of a Millennium project this doorway was painted and gilded. It leads through into the south aisle, beyond which the wide nave seems to swallow all sound, a powerful transition from the outside. Polished wood and tile gleam under coloured light from large windows filled with 19th Century glass. At one time the walls were stencilled, but this was removed in the 1960s. The former church was dark and serious inside, as a drawing in the north aisle shows, so it must have made quite a contrast when the townspeople first entered their new church.

 

The font by the doorway is the first of a number of significant survivals from the old church. It's one of the 15th Century East Anglian series of which several hundred survive, all slightly different. It is in good condition, and you can't help thinking that this is ironically because Ipswich was a town which embraced protestantism whole-heartedly after the Reformation, and it is likely that the font was plastered over in the mid-16th Century to make it plain and simple. The lions around the pillar stand on human heads, and there are more heads beneath the bowl. The next survival that comes into view is the pair of 15th Century benches at the west end of the nave. The bench ends are clerics holding books, and above them memorable finials depicting two lions, a dragon and what might be a cat or a dog.

  

The box pews were removed as part of Phipson's restoration and replaced with high quality benches. The front row are the Borough Corporation seats, a mace rest and a sword rest in front of them. The carvings on the ends of the benches are seahorses, the creatures that hold the shield on the Ipswich Borough arms, and on the finials in front are lions holding ships, the crest of the Borough. As you might expect in Ipswich these are by Henry Ringham, whose church carving was always of a high quality, and is perhaps best known at Woolpit and Combs. His workshop on St John's Road employed fifty people at the time of the 1861 census, but by the following year he was bankrupt, and so the work here is likely some of the last that he produced. He died in 1866, and Ringham Road in East Ipswich remembers him.

 

Moving into the chancel, the other major survival is a collection of late 15th and early 16th Century brasses. Altogether there are ten large figures, but in fact some of them represent the same person more than once. The most memorable is probably that of Alys Baldry, who died in 1507. She lies between her two husbands. The first, Robert Wimbill, is on the right. He died in about 1477. He was a notary, and his ink pot and pen case hang from his belt. Her second husband, Thomas Baldry, is on the left. He died in 1525. He was a merchant, and his merchant mark is set beneath his feet next to Alys's five daughters and four sons.

 

Alys Baldry, Robert Wimbill and Thomas Baldry are all depicted in further brasses here. The best of these is that to Robert. It was commissioned by his will in the 1470s. He lies on his own with a Latin inscription which translates as 'My hope lies in my heart. Holy Trinity, one God, have mercy on me.' His ink pot and pen case hang from his belt again, and between his feet are a skull and scattered bones, an early memento mori. Thomas Baldry's own brass memorial shows him lying between his two wives, Alys who we have already met, and his second wife Christian. The other group of three figures depicts Thomas Drayll, a merchant, with his wives Margaret and Agnes. Thomas died in 1512. The arms of the Cinque Ports are set above him, and a large merchant mark is beneath his feet. Several inscriptions are missing, and we know that when the iconoclast William Dowsing visited the church on 29th Janary 1644 he ordered the removal of six brass inscriptions with Ora pro nobis ('pray for us') and Ora pro animabus ('pray for our souls'), and Cujus animae propitietur deus ('on whose soul may God have mercy') and pray for the soul in English.

 

The spectacular sanctuary with its imposing reredos, piscina and sedilia was clearly designed for shadowy, incense-led worship. A lush Arts and Crafts crucifixion surmounts the altar. East Anglian saints flank the walls. James Bettley, revising the Buildings of England volume for East Suffolk, records that it was the work of Somers, Clarke & Micklethwaite in the 1880s. The chancel is only lit from the east window, emphasising the focus from the rest of the church. The set of twelve apostles and twelve angels on the choir stalls are also by Pfeiffer. You can see his signature on the back of St Luke's icon of the Blessed Virgin. This sanctuary is the ultimate expression of late 19th Century Tractarianism in Suffolk. Back in the nave, the early 18th Century pulpit speaks of a different liturgical age, when this church was a preaching house rather than a sacramental space. James Bettley credits its carving to James Hubbard, and notes its similarity to that in the Unitarian Meeting House a few hundred yards off. The 19th Century screen that stood in the chancel arch and separated these two liturgical ages was moved to the east end of the north aisle as an organ screen some time in the 20th Century.

 

Another screen separates off the Lady Chapel from the south aisle and the chancel. The chapel is a pleasing period piece, furnished sentimentally. The reredos, by Arthur Wallace in 1907, depicts the Supper at Emmaus flanked by Moses and Elijah in an echo of the Transfiguration. The early 20th Century paintings on the south wall are lovely, especially the infant Christ as he plays at the feet of St Joseph. But the overwhelming atmosphere of this church comes from its extensive range of 19th Century glass, the largest collection in Suffolk. It provides a catalogue of some of the major 19th Century workshops over a fairly short period, from the 1850s to the 1880s. Much of it is by Clayton & Bell, who probably received the commission for east and west windows and south aisle as part of Phipson's rebuilding contract. Other major workshops include those of William Wailes, the O'Connors and Lavers, Barraud & Westlake. A small amount of 1840s glass in the north aisle was reset here from the previous church. There are photographs of the glass at the bottom of this page.

 

As was common in major 19th Century restorations, the memorials that once flanked the walls were collected together and reset at the west end of the nave. At St Mary le Tower this was a major task, for there are a lot of them. The most famous is that to William Smart, MP for Ipswich in the late 16th Century. It is painted on boards. His inscription is a long acrostic, and he kneels at the bottom opposite his wife. between them is a panoramic view of the Ipswich townscape as it was in 1599, the year that he died, a remarkable snapshot of the past. Other memorials include those of the 17th Century when Ipswich was the heartland of firebrand protestant East Anglia. Matthew Lawrence, who died in 1653, was the publike preacher of this towne. There are more memorials in the north chancel aisle, now divided up as vestries. The best of these is to John and Elizabeth Robinson. He died in 1666. They kneel at their prayer desks, and below them are their children Thomas, John, Mary and Elizabeth, who all predeceased their mother. Also here are memorials to a number of the Cobbold family, who were not only important locally but even provided ministers for this church.

 

There are more Cobbold memorials in the nave, including one in glass at the west end of the north aisle. It is dedicated to Lucy Chevallier Cobbold, and depicts her with her daughter at the Presentation in the Temple. The Cobbold family embraced Tractarianism wholeheartedly, being largely responsible for the building of St Bartholomew near their home at Holywells Park. They probably had an influence over the Bacon family, whose wealth went towards the rebuilding, and whose symbol of a boar can be seen in the floor tiles. A good set of Stuart royal arms hangs above the west doorway.

 

I can't imagine what the 17th Century parishioners would make of this church if they could come back and see it now. Trevor Cooper, in his edition of The Journals of William Dowsing, recalls that the atmosphere in the town was so strongly puritan that in the 1630s the churchwardens were excommunicated for refusing to carry out the sacramentalist reforms of Archbishop Laud. The reforms demanded that the altar be returned to the chancel and railed in, but this was considered idolatrous by the parishioners. When the visitation commissioners of the Bishop of Norwich came to the church in April 1636 to see if the commands had been carried out, the churchwardens refused to give up the keys... verbally assaulting them and and confronting them with 'musketts charged, swords, staves and other weapons'.

 

Frank Grace, in his 'Schismaticall and Factious Humours': Opposition in Ipswich to Laudian Church Government, records a number of other incidents both here and in other Ipswich churches in the late 1630s, including an attack on 'a conformable minister' (that is to say one faithful to the Bishop) by a mob as well as a stranger who was invited by the town bailiffs to preach a very factious and seditious sermon in Tower church to a large congregation against the authority of the incumbent, who no doubt was held at bay while the ranting went on. As with all the Ipswich churches, the iconoclast William Dowsing was welcomed with open arms by the churchwardens here on his visit of January 1644. Looking around at Phipson's sacramental glory, it is hard to imagine now.

  

Simon Knott, December 2022

 

www.suffolkchurches.co.uk/stmaryletower.htm

253,407 items / 2,078,475 views

  

I decided to shoot this festivity of my country's Sikhs based in Hyderabad .

 

I shot all this in 15 minutes at Afzalgunj I had come here to take a bus for Mumbai..

 

About Sikhism from Wikipedia

 

Sikhism[note 1] ( /ˈsiːkɨzəm/ or /ˈsɪkɨzəm/; Punjabi: ਸਿੱਖੀ, sikkhī, IPA: [ˈsɪkːʰiː]) is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev [3] which continued to progress with ten successive Sikh gurus (the last teaching being the holy scripture Gurū Granth Sāhib Ji). It is the fifth-largest organized religion in the world, with approximately 30 million Sikhs.[4][citation needed] This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'wisdom of the Gurū'). Punjab, India is the only region in the world with a majority Sikh population.[5]

Sikhs are expected to embody the qualities of a "Sant-Sipāhī"—a saint-soldier. One must have control over one's internal vices and be able to be constantly immersed in virtues clarified in the Guru Granth Sahib.

The principal beliefs of Sikhi are faith in Waheguru—represented by the phrase ik ōaṅkār, meaning one God, along with a praxis in which the Sikh is enjoined to engage in social reform through the pursuit of justice for all human beings. Sikhi advocates the pursuit of salvation in a social context through the congregational practice of meditation on the name and message of God. The followers of Sikhi are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture entitled the Gurū Granth Sāhib Ji, which, along with the writings of six of the ten Sikh Gurus, includes selected works of many devotees from diverse socio-economic and religious backgrounds. Guru Gobind Singh Ji, the tenth guru, conferred the leadership of the Sikh community to the Gurū Granth Sāhib and the corporate body of the Khālsā Panth (the Granth and the Panth). Sikhi's traditions and teachings are associated with the history, society and culture of Punjab. Adherents of Sikhī are known as Sikhs (students or disciples) and number over 30 million across the world.

Most Sikhs live in Punjab, India, although there is a significant Sikh diaspora. Until the Partition of India with the division of Punjab and the subsequent independence of Pakistan and later India, millions of Sikhs lived in what is now Pakistani Punjab.[6]

 

The origins of Sikhi lie in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summed up by Nanak in these words: "Realization of Truth is higher than all else. Higher still is truthful living".[7] Sikh teaching emphasizes the principle of equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikh principles encourage living life as a householder.

Sikhi is a monotheistic[8][9] and a revealed religion.[10] In Sikhi, God—termed Vāhigurū—is shapeless, timeless, and sightless (i.e., unable to be seen with the physical eye): niraṅkār, akaal, and alakh. The beginning of the first composition of Sikh scripture is the figure "1"—signifying the universality of God. It states that God is omnipresent and infinite with power over everything, and is signified by the term ēk ōaṅkār.[11] Sikhs believe that before creation, all that existed was God and God's hukam (will or order).[12] When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to māyā, or the human perception of reality.[13]

While a full understanding of God is beyond human beings,[11] Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye", or the "heart", of a human being: devotees must meditate to progress towards enlightenment. Guru Nanak Dev emphasized the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.[11] God has no gender in Sikhi (though translations may incorrectly present a male God); indeed Sikhi teaches that God is "Akaal Purkh" with characteristic of "Nirankar" (Niran meaning "without" and kar meaning "form", hence "without form"). In addition, Nanak wrote that there are many worlds on which God has created life.[14]

 

Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation. The official Khalsa Code of Conduct laid out by the tenth guru, Guru Gobind Singh, makes it clear that human birth is obtained with great fortune, therefore one needs to be able to make the most of this chance. The Sikhs believe in living "Chakar Vati"—roaming free as freedom, not as slaves or be oppressed.

Māyā—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation: people are distracted from devotion by worldly attractions which give only illusory satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhi, the influences of ego, anger, greed, attachment, and lust—known as the Five Evils—are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.[15]

Nśabad (the divine Word) emphasizes the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation.[16] Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outward observations such as rites, pilgrimages, or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul. According to Gurbani the supreme purpose of human life is to reconnect with Truth. However, our Ego is the biggest disease in the reunion with Truth/God and the solution to this disease also lies within human ego (mind and body). With Guru's grace the seeker meditates honestly on "Word" which leads to the end of ego. Guru is indistinguishable from God and are one and same thing as God which cannot be found with thousands of wisdoms. One gets connected with Guru only with accumulation of selfless search of truth. Ultimately the seeker realizes that it is the consciousness within the body which is seeker/follower and Word is true Guru. The human body is just a means to achieve the reunion with Truth. Truth is a form of matter which lies within the human body but is beyond the realm of time/death. Once truth starts to shine in a person’s heart, the essence of current and past holy books of all religions is understood by the person.

A key practice to be pursued is nām: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak's interpretation emphasized inward, personal observance. Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is sach khaṇḍ (The Realm of Truth)—the final union of the spirit with God.[16]

Guru Nanak stressed now kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a chaṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā).

Sikhs believe that no matter what race, sex, or religion one is, all are equal in God's eyes. Men and women are equal and share the same rights, and women can lead in prayers.

 

The term guru comes from the Sanskrit gurū, meaning teacher, guide, or mentor. The traditions and philosophy of Sikhi were established by ten specific gurus from 1469 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak Dev was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Guru Gobind Singh decreed that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[17]

Guru Angad Dev succeeded Guru Nanak. Later, an important phase in the development of Sikhi came with the third successor, Guru Amar Das. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.[16]

  

The interior of the Akal Takht

Guru Amar Das's successor and son-in-law Guru Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. When Guru Ram Das's youngest son Arjan succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Guru Arjan Dev was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.[18] His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhi and sits opposite the Darbar Sahib. The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru's intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[19] The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is a given order to Sikhs.

 

en.wikipedia.org/wiki/Sikhism

Deva is the Hindu term for deity; devatas (Devanagari: देवता, Khmer: tevoda (ទេវតា), Javanese, Balinese, Sundanese, Malay and Indonesian: dewata; Philippine languages: diwata), are a kind of smaller more focused devas. The term "devata" also means devas (deva in plural form or the gods). They are male and female devata. There are many kinds of devatas: vanadevatas (forest spirits, perhaps descendants of early nature-spirit cults), gramadevata (village gods), devata of river crossings, caves, mountains, and so on. In Hinduism, the devatas that guard the nine cardinal points are called Devata Lokapala (Guardians of the Directions) or in ancient Java called Dewata Nawa Sanga (Nine guardian gods). Every human activity has its devata, its spiritual counterpart or aspect.

 

Hindu devatas in the Konkan region are often divided into five categories: 1. Grama devatas - or village deities, for example, Hanuman, Kalika, Amba, Bhairava. 2. Sthana devatas - or local deities, for example, those in certain places of pilgrimage like Rama in Nasik, Vithoba in Pandharpur or Krishna at Dwarka. 3. Kula devatas - or family deities, like Khanderai. 4. Ishta devatas - or Chosen deities, 5. Wastu devatas or Gruha devatas - or a class of deities that preside over the house.

 

Some of well-known Hindu-Buddhist heavenly beings belong to the group of devatas, such as apsara or vidhyadari; heavenly maiden that sent by Indra from svarga to seduces the meditating ascetics, and her male counterparts; gandharvas; the heavenly musicians. Devatas often occurred in Hindu epics such as Ramayana and Mahabharata, and also some Buddhist holy scriptures. The island of Bali is nicknamed as Pulau Dewata (Indonesian: "islands of devata or island of gods"), because of its vivid Hindu culture and traditions. In Bali, there are many offerings dedicated to hyang, the guardian spirits associated with devata.

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Ta Prohm (Khmer: ប្រាសាទតាព្រហ្ម, pronunciation: brasaeattaproh) is the modern name of the temple at Angkor, Siem Reap Province, Cambodia, built in the Bayon style largely in the late 12th and early 13th centuries and originally called Rajavihara (in Khmer: រាជវិហារ). Located approximately one kilometre east of Angkor Thom and on the southern edge of the East Baray, it was founded by the Khmer King Jayavarman VII as a Mahayana Buddhist monastery and university. Unlike most Angkorian temples, Ta Prohm has been left in much the same condition in which it was found: the photogenic and atmospheric combination of trees growing out of the ruins and the jungle surroundings have made it one of Angkor's most popular temples with visitors. UNESCO inscribed Ta Prohm on the World Heritage List in 1992. Today, it is one of the most visited complexes in Cambodia’s Angkor region. The conservation and restoration of Ta Prohm is a partnership project of the Archaeological Survey of India and the APSARA (Authority for the Protection and Management of Angkor and the Region of Siem Reap).

 

HISTORY

FOUNDATION & EXPANSION

In 1186 A.D., Jayavarman VII embarked on a massive program of construction and public works. Rajavihara ("monastery of the king"), today known as Ta Prohm ("ancestor Brahma"), was one of the first temples founded pursuant to that program. The stele commemorating the foundation gives a date of 1186 A.D.

 

Jayavarman VII constructed Rajavihara in honor of his family. The temple's main image, representing Prajnaparamita, the personification of wisdom, was modelled on the king's mother. The northern and southern satellite temples in the third enclosure were dedicated to the king's guru and his elder brother respectively. As such, Ta Prohm formed a complementary pair with the temple monastery of Preah Khan, dedicated in 1191 A.D., the main image of which represented the Bodhisattva of compassion Lokesvara and was modelled on the king's father.

 

The temple's stele records that the site was home to more than 12,500 people (including 18 high priests and 615 dancers), with an additional 800,000 souls in the surrounding villages working to provide services and supplies. The stele also notes that the temple amassed considerable riches, including gold, pearls and silks. Expansions and additions to Ta Prohm continued as late as the rule of Srindravarman at the end of the 15th century.

 

ABANDONMENT & RESTAURATION

After the fall of the Khmer Empire in the 17th century, the temple of Ta Prohm was abandoned and neglected for centuries. When the effort to conserve and restore the temples of Angkor began in the early 21st century, the École française d'Extrême-Orient decided that Ta Prohm would be left largely as it had been found, as a "concession to the general taste for the picturesque." According to pioneering Angkor scholar Maurice Glaize, Ta Prohm was singled out because it was "one of the most imposing [temples] and the one which had best merged with the jungle, but not yet to the point of becoming a part of it". Nevertheless, much work has been done to stabilize the ruins, to permit access, and to maintain "this condition of apparent neglect."

 

As of 2013, Archaeological Survey of India has restored most parts of the temple complex some of which have been constructed from scratch. Wooden walkways, platforms and roped railings have been put in place around the site to protect the monument from further damages due to the large tourist inflow.

 

THE SITE

LAYOUT

The design of Ta Prohm is that of a typical "flat" Khmer temple (as opposed to a temple-pyramid or temple-mountain, the inner levels of which are higher than the outer). Five rectangular enclosing walls surround a central sanctuary. Like most Khmer temples, Ta Prohm is oriented to the east, so the temple proper is set back to the west along an elongated east-west axis. The outer wall of 1000 by 650 metres encloses an area of 650,000 square metres that at one time would have been the site of a substantial town, but that is now largely forested. There are entrance gopuras at each of the cardinal points, although access today is now only possible from the east and west. In the 13th century, face towers similar to those found at the Bayon were added to the gopuras. Some of the face towers have collapsed. At one time, moats could be found inside and outside the fourth enclosure.

 

The three inner enclosures of the temple proper are galleried, while the corner towers of the first enclosure form a quincunx with the tower of the central sanctuary. This basic plan is complicated for the visitor by the circuitous access necessitated by the temple's partially collapsed state, as well as by the large number of other buildings dotting the site, some of which represent later additions. The most substantial of these other buildings are the libraries in the southeast corners of the first and third enclosures; the satellite temples on the north and south sides of the third enclosure; the Hall of Dancers between the third and fourth eastern gopuras; and a House of Fire east of the fourth eastern gopura.

 

REPRESENTATIONAL ART

Ta Prohm has not many narrative bas-reliefs(compared to Angkor Wat or Angkor Thom). One explanation that has been proffered for this dearth is that much of the temple's original Buddhist narrative artwork must have been destroyed by Hindu iconoclasts following the death of Jayavarman VII. At any rate, some depictions of scenes from Buddhist mythology do remain. One badly eroded bas-relief illustrates the "Great Departure" of Siddhartha, the future Buddha, from his father's palace. The temple also features stone reliefs of devatas (minor female deities), meditating monks or ascetics, and dvarapalas or temple guardians.

 

TREES

The trees growing out of the ruins are perhaps the most distinctive feature of Ta Prohm, and "have prompted more writers to descriptive excess than any other feature of Angkor." Two species predominate, but sources disagree on their identification: the larger is either the silk-cotton tree (Ceiba pentandra) or thitpok Tetrameles nudiflora, and the smaller is either the strangler fig (Ficus gibbosa). or Gold Apple (Diospyros decandra). Indulging in what might be regarded as "descriptive excess," Angkor scholar Maurice Glaize observed, "On every side, in fantastic over-scale, the trunks of the silk-cotton trees soar skywards under a shadowy green canopy, their long spreading skirts trailing the ground and their endless roots coiling more like reptiles than plants."

 

IN POPULAR MEDIA

The temple of Ta Prohm was used as a location in the film Tomb Raider. Although the film took visual liberties with other Angkorian temples, its scenes of Ta Prohm were quite faithful to the temple's actual appearance, and made use of its eerie qualities.

 

Some believe that one of the carvings resembles a stegosaurus.

 

WIKIPEDIA

Students return to classroom for growth in wisdom, faith

 

By Ambria Hammel | Aug. 16, 2010 | The Catholic Sun

 

After climbing her way through the ranks, Danage Norwood-Pearson came to orientation day Aug. 9, ready for her senior year at St. Mary’s High School.

 

“I like my classes. They’re going to be fun,” Norwood-Pearson said during break after fourth period.

 

She said theology class should be especially fun because of the students and the fact that the teacher is one of St. Mary’s newest faculty members: Fr. Robert Bolding, campus chaplain.

 

Mixing academics, faith and fellowship is what a Catholic education is all about, administrators and teachers throughout the diocese reminded students when school resumed this month.

 

“If we all pray together and work together, we will all be celebrating together” on graduation day, Suzanne Fessler, principal at St. Mary’s, told the senior class.

 

Classes at some diocesan schools are facing declining enrollment, but that didn’t stop students at every grade level from coming prepared for the demands of a new academic year.

 

Norwood-Pearson was one student among many who had summer homework. She also got right back into athletics as a volleyball player.

 

Others, like Bourgade freshman Megan Burke, who also plans to play volleyball, spent the final weeks of summer vacation organizing school supplies and buying new uniforms.

 

“I try them on about twice a week just for fun,” she said during a campus cleanup day

July 31. Burke, a Ss. Simon and Jude alumna, has worn school uniforms all of her life.

 

Getting back into a uniform was one thing St. Mary’s freshman Daniel Wright dreaded. The public school transfer wore school uniforms through seventh grade and enjoyed free dress last year.

 

Despite the uniform, Wright — who spent his final days of summer in drills with the football team — looks forward to being successful on and off the field.

 

Megan Nestor, a sophomore at Xavier College Preparatory, said her time at cheer camp in early July helped the team grow closer. She looked forward to seeing the rest of her friends too and getting back into the school rhythm.

 

That daily routine is all new for young learners at Our Lady of the Lake Preschool and Kindergarten in Lake Havasu City. The 10-year-old facility welcomed its first kindergarten class earlier this month.

 

“We have been very pleased with the support of our community,” Deacon Jeff Arner, director, said of the expansion, noting the more than $7,000 it raised in start up costs. “The parents just wish their children could just stay here with a pre-K through 12th grade Catholic school.”

 

Deacon Jeff spent the early weeks of summer pushing the June 30 tax credit deadline to help families finance Catholic education. Parishioners contributed more than $36,000 in state tax dollars to the school through the Catholic Tuition Organization of the Diocese of Phoenix.

 

Kathryn Makar called Catholic school “mandatory” for children in today’s social climate where morality appears to take low priority. The long-time Our Lady of Mount Carmel parishioner said she always knew about the school, but admitted, “I didn’t know it was this good until we experienced it.”

 

Makar said families receive loving support in raising their children and the students, like her fourth-grade daughter, Angela, learn about charity and faith.

 

“The best thing is that you make friendships and that they’re faith-filled,” Makar said.

 

The senior class president at St. Mary’s agreed that it’s important to be a faith-filled student. He challenged fellow seniors to take ownership of the school as they all work toward one goal: a relationship with Christ.

 

“He’s above all of your problems. He’s above all of your worries, everything that’s going on in your life,” Estevan Wetzel said during senior orientation. “Seek God in this school. You can find Him.”

 

Students at Most Holy Trinity planned to be Christ for one another this school year, especially its 20 new students. The student council planned ways to welcome them and increase overall school spirit during the first two weeks.

 

“I’m excited for the new students,” said seventh-grader Hayley Brizzee, vice president of the school council. “We’re a really small school, so when new students come in, it’s ‘welcome to our family.’”

 

The students will also welcome three young women religious from the Society of Our Lady of the Most Holy Trinity to the school later this month. Sisters Mary Emmanuel Schmidt, Alison Marie Conemac and Maria Victoria Tate will teach the preschool students.

 

The gray-habited sisters, two of whom play the guitar, are meant to complement the parish priests from the same order.

 

“We try to show how the vocations work together and they complement one another” including the laity, said Sr. Anne Marie Walsh, SOLT, superior of the order.

 

Fr. John Lankeit, pastor at Ss. Simon and Jude School, touched on the role of the laity, particularly parents, when it comes to instruction in the faith during the TV Mass Aug. 8. Priests and religious are there to support them, he said, but parents are the first teachers of the faith.

 

Fr. Lankeit reminded them that children learn best by example.

 

“Parents, you have been charged with the awesome duty of getting your kids to heaven… You are not just caretakers of children, but stewards of souls,” Fr. Lankeit said. “Is there anything greater to be entrusted with than the immortal souls of your children?”

 

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This bonnie Norwegian lass was the organising spirit behind the Viking Feast. She works at Kirkwall's Centre for Nordic Studies and as I loitered outside their window perusing the Feast Poster she was out in a flash to tell me all about it! Worked too as I came back later in the afternoon and bought one and I'm very pleased that I did. The Orkneyinga Saga is a treasury of information about the Vikings in the northern isles and has more than a few songs and poems. It seems that while the English court employed jesters the Vikings hired poets, and I'm all for that. Sadly, I have no name for this young woman but she sang a song for us about a lady forced into a marriage with the man who killed her sweetheart and then tossed his severed head into her lap, which is hardly a subtle manoeuvre. But as women do, she got her revenge in the end. I have tried unsuccessfully to find that song but couldn't locate it but this one comes from the Orkneyinga Saga.

 

From the pen of Earl Rognvald who made a crusade to the Holy Land stopping off briefly at the court in Narbonne, where his eye took a Viking fancy to the virgin Queen Ermingerd -

 

"I'll swear, clever sweetheart,

you're a slender delight

to grasp and to cuddle,

my golden-locked girl:

Ravenous the hawk, crimson-

clawed, flesh crammed;

but now, heavily hangs

the silken hair.

 

Most admired of maidens,

gold-decked at our meeting,

Ermingerd the exquisite

once offered me her wine -

now fiercely we bear fire

up to the fortress,

assault the stronghold

with unsheathed sword-thrusts".

 

Quite what Queen Ermingerd thought about this is not recorded!

Pūjā is a prayer ritual performed by Hindus to host, honour and worship one or more deities, or to spiritually celebrate an event. Sometimes spelled phonetically as Pooja or Poojah, it may honour or celebrate the presence of special guest(s), or their memories after they pass away. The word Pūjā (Devanagari: पूजा) comes from Sanskrit, and means reverence, honour, homage, adoration, and worship. Puja rituals are also held by Buddhists, Jains and Sikhs.

 

In Hinduism, puja is done on a variety of occasions, frequency and settings. It may include daily puja done in the home, to occasional temple ceremonies and annual festivals, to few lifetime events such as birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory; it may be a routine daily affair for some Hindus, periodic ritual for some, and infrequent for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.

 

Puja varies according to the school of Hinduism. Within a given school, puja may vary by region, occasion, deity honored, and steps followed. In formal Nigama ceremonies, a fire may be lit in honour of deity Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or image of deity is present. In both ceremonies, a diya or incense stick may be lit while a prayer is chanted or hymn is sung. Puja is typically performed by a Hindu worshipper alone, though sometimes in presence of a priest who is well versed in procedure and hymns. In temples and priest-assisted event puja, food, fruits and sweets may be included as offerings to the deity, which, after the prayers, becomes prasad - blessed food shared by all present at the puja.

 

Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of Bali Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia.

 

ETYMOLOGY

Puja (Sanskrit: पूजा) is an ancient word, with unclear origins. Joshi claims the word puja was first used in vedic times when Sūtra were composed, to describe prayers and worship before yajna or homa - fire deity, Agni. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: Poosai "to smear with something" and Poochei "to do with flowers".

 

ORIGNS

According to scholars, one of the earliest mentions of Pūjā is in the Grihya Sutras, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one’s home to lead rituals for departed ancestors. As Hindu philosophy expanded and diversified, with developments such as the bhakti movement, the vedic puja ritual were modified and applied to the deities. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (deva pūjā). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu.

 

As a historical practice, Pūjā in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the word pūjā referred to the hospitable reception of guests and that the things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa). The development of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.

 

SIGNIFICANCE OF PUJA

In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock, is:

 

Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;

O Indra, bring treaures with your right hand;

O Agni grant the enjoyments of a good household;

Give (us) vigor, wealth in cattle, and possession of good horses.

- ÄsvSü

 

In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja.

 

Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of yoga of spirit and emotions.

 

Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.

 

TEMPLE PUJA

Temple (Mandir) pūjā is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple puja, there is often less active participation, with the priest acting on behalf of others.

 

ELABORATE PUJA

A full home or temple puja can include several traditional upacaras or "attendances". The following is an example puja; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja:

 

1. Avahana (“invocation”). The deity is invited to the ceremony from the heart.

2. Asana. The deity is offered a seat.

3. Padya. The deity’s feet are symbolically washed.

4. Water is offered for washing the head and body

5. Arghya. Water is offered so the deity may wash its mouth.

6. Snana or abhisekha. Water is offered for symbolic bathing.

7. Vastra (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it.

8. Upaveeda or Mangalsutra. Putting on the sacred thread.

9. Anulepana or gandha. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied.

10. Pushpa. Flowers are offered before the image, or garlands draped around its neck.

11. Dhupa. Incense is burned before the image.

12. Dipa or Aarti. A burning lamp is waved in front of the image.

13. Naivedya. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered.

14. Namaskara or pranama. The worshipper and family bow or prostrate themselves before the image to offer homage.

15. Parikrama or Pradakshina. Circumambulation around the deity.

16. Taking leave.

 

Sometimes additional steps are included:

1. Dhyana (“Meditation”). The deity is invoked in the heart of the devotee.

2. Acamanıya. Water is offered for sipping.

3. Aabaran. The deity is decorated with ornaments.

4. Chatram. Offering of umbrella.

5. Chamaram Offering of fan or fly-whisk (Chamara).

6. Visarjana or Udvasana. The deity is moved from the place.

 

There are variations in this puja method such as:

1. Pancha upachara pooja (puja with 5 steps).

2. Chatushasti upachara puja (puja with 64 steps).

 

The structure of elaborate puja also varies significantly between temples, regions and occasions.

 

QUICK PUJA

A quick puja has the same structure as acts ordinary people would perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a diya or lighted incense stick. The devotee proceeds to connect with the spiritual manifestation by meditating (a form of darshan), or chanting hymns and mantras, then personal prayers follow. After prayer is finished, the spiritual visitor as guest is affectionately thanked and greeted good bye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Fuller, Hindu texts allow flexibility and abbreviated puja according to occasion, needs and personal preferences.

 

PUJA IN BALINESE HINDUISM

In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang. The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God/Shang Hyang Widhi, holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors.

 

Sembahyang (Puja) is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers everyday, with Kewangen and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras.

 

GURU PUJA

In the case of great spiritual masters, there is also a custom to perform puja for a living person. Gurus are sometimes chosen as objects of puja and honored as living gods or seen the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drinks and meditating at their feet, asking for their blessing.

 

PUJA AS A SOCIAL, HUMAN RIGHTS EVENT

As with Church services in Christianity, Pūjā in Hinduism has served as a means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example, Marion O'Callaghan reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from a traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much as social and community recreational event, as a religious event.

 

CRITIQUE OF PUJA IN THE PURVA MIMAMSAKA SCHOOL

Although pūjā is accepted as a valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā thinkers. The foundational work of this school is the Karmamīmāṃsāsūtra or "Aphorisms for Enquiry into the Act," composed by Jaimini. The earliest surviving commentary is by Śabara who lived around the end of the fourth century. Śabara's commentary, known as Śabarabhāṣya holds pride of place in Mīmāṃsā in that Sabara's understanding is taken as definitive by all later writers. In his chapter entitled Devatādikaraṇa (9 : 1: 5: 6-9), Śabara examines the popular understanding of the gods and attempts to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the Mahābhārata, Purāṇa texts or even the Smṛti literatures as valid sources of authority), Śabara concludes that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appeals to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argues that substances are offered to gods not according to the wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants (pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ). In the course of his discussion, Śabara's asserts that "there is no relation between the case of guests and the sacrificial act." This incidental remark provides sound historical proof that pūjā was built on analogy with atithi, the ancient Vedic tradition of welcoming guests. What Śabara is maintaining is that this analogy is not valid. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. It is a remarkable testament to the plurality and tolerance of Indian civilization that Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha.

 

REGIONAL NAMES

Puja, sometimes spelled pooja, is called பூஜை in Tamil, and bucha (บูชา) in Thai.

 

WIKIPEDIA