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04 Mar 2004, Petit-Goave, Haiti --- A Haitian, suspected of being a multiple assassin for President Jean Bertrand Aristide's Lavalas party, is stoned in Petit-Goave, some 50 kilometers south of Port-au-Prince, three days after the departure of Aristide. The man was arrested by armed citizens of Petit-Goave who proceeded to stone him and then burn him alive. --- Image by � Daniel Aguilar/Reuters/Corbis
©All photographs on this site are copyright: ©DESPITE STRAIGHT LINES (Paul Williams) 2011 – 2021 & GETTY IMAGES ®
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Photograph taken at an altitude of Fifty two metres at 15:43pm on a beautiful summer afternoon on Tuesday 8th June 2021, off Chessington Avenue in Bexleyheath, Kent.
Here we see a large adult male Carrion crow (Corvus corone), taking time to preen the feathers of his female partner after both taking a dip under a water sprinkler on a hot summer day.
AN IN DEPTH LOOK AT CORVUS CORONE
LEGEND AND MYTHOLOGY
By Paul Williams
Crows appear in the Bible where Noah uses one to search for dry land and to check on the recession of the flood. Crows supposedly saved the prophet, Elijah, from famine and are an Inuit deity. Legend has it that England and its monarchy will end when there are no more crows in the Tower of London. And some believe that the crows went to the Tower attracted by the regular corpses following executions with written accounts of their presence at the executions of Anne Boleyn and Jane Gray.
In Welsh mythology, unfortunately Crows are seen as symbolic of evilness and black magic thanks to many references to witches transforming into crows or ravens and escaping. Indian legend tells of Kakabhusandi, a crow who sits on the branches of a wish-fulfilling tree called Kalpataru and a crow in Ramayana where Lord Rama blessed the crow with the power to foresee future events and communicate with the souls.
In Native American first nation legend the crow is sometimes considered to be something of a trickster, though they are also viewed positively by some tribes as messengers between this world and the next where they carry messages from the living to those deceased, and even carry healing medicines between both worlds. There is a belief that crows can foresee the future. The Klamath tribe in Oregon believe that when we die, we fly up to heaven as a crow. The Crow can also signify wisdom to some tribes who believe crows had the power to talk and were therefore considered to be one of the wisest of birds. Tribes with Crow Clans include the Chippewa (whose Crow Clan and its totem are called Aandeg), the Hopi (whose Crow Clan is called Angwusngyam or Ungwish-wungwa), the Menominee, the Caddo, the Tlingit, and the Pueblo tribes of New Mexico.
The crow features in the Nanissáanah (Ghost dance), popularized by Jerome Crow Dog, a Brulé Lakota sub-chief and warrior born at Horse Stealing Creek in Montana Territory in 1833, the crow symbolizing wisdom and the past, when the crow had became a guide and acted as a pathfinder during hunting. The Ghost dance movement was originally created in 1870 by Wodziwob, or Gray Hair, a prophet and medicine man of the Paiute tribe in an area that became known as Nevada. Ghost dancers wore crow and eagle feathers in their clothes and hair, and the fact that the Crow could talk placed it as one of the sages of the animal kingdom. The five day dances seeking trance,prophecy and exhortations would eventually play a major part in the pathway towards the white man's broken treaties, the infamous battle at Wounded knee and the surrender of Matȟó Wanáȟtaka (Kicking Bear), after officials began to fear the ghost dancers and rituals which seemed to occur prior to battle.
Historically the Vikings are the group who made so many references to the crow, and Ragnarr Loðbrók and his sons used this species in his banner as well as appearances in many flags and coats of arms. Also, it had some kind of association with Odin, one of their main deities. Norse legend tells us that Odin is accompanied by two crows. Hugin, who symbolizes thought, and Munin, who represents a memory. These two crows were sent out each dawn to fly the entire world, returning at breakfast where they informed the Lord of the Nordic gods of everything that went on in their kingdoms. Odin was also referred to as Rafnagud (raven-god). The raven appears in almost every skaldic poem describing warfare.Coins dating back to 940's minted by Olaf Cuaran depict the Viking war standard, the Raven and Viking war banners (Gonfalon) depicted the bird also.
In Scandinavian legends, crows are a representative of the Goddess of Death, known as Valkyrie (from old Norse 'Valkyrja'), one of the group of maidens who served the Norse deity Odin, visiting battlefields and sending him the souls of the slain worthy of a place in Valhalla. Odin ( also called Wodan, Woden, or Wotan), preferred that heroes be killed in battle and that the most valiant of souls be taken to Valhöll, the hall of slain warriors. It is the crow that provides the Valkyries with important information on who should go. In Hindu ceremonies that are associated to ancestors, the crow has an important place in Vedic rituals. They are seen as messengers of death in Indian culture too.
In Germanic legend, Crows are seen as psychonomes, meaning the act of guiding spirits to their final destination, and that the feathers of a crow could cure a victim who had been cursed. And yet, a lone black crow could symbolize impending death, whilst a group symbolizes a lucky omen! Vikings also saw good omens in the crow and would leave offerings of meat as a token.
The crow also has sacred and prophetic meaning within the Celtic civilization, where it stood for flesh ripped off due to combat and Morrighan, the warrior goddess, often appears in Celtic mythology as a raven or crow, or else is found to be in the company of the birds. Crow is sacred to Lugdnum, the Celtic god of creation who gave his name to the city of Lug
In Greek mythology according to Appolodorus, Apollo is supposedly responsible for the black feathers of the crow, turning them forever black from their pristine white original plumage as a punishment after they brought news that Κορωνις (Coronis) a princess of the Thessalian kingdom of Phlegyantis, Apollo's pregnant lover had left him to marry a mortal, Ischys. In one legend, Apollo burned the crows feathers and then burned Coronis to death, in another Coronis herself was turned into a black crow, and another that she was slain by the arrows of Αρτεμις (Artemis - twin to Apollo). Koronis was later set amongst the stars as the constellation Corvus ("the Crow"). Her name means "Curved One" from the Greek word korônis or "Crow" from the word korônê.A similar Muslim legend allegedly tells of Muhammad, founder of Islam and the last prophet sent by God to Earth, who's secret location was given away by a white crow to his seekers, as he hid in caves. The crow shouted 'Ghar Ghar' (Cave, cave) and thus as punishment, Muhammad turned the crow black and cursed it for eternity to utter only one phrase, 'Ghar, ghar). Native Indian legend where the once rainbow coloured crows became forever black after shedding their colourful plumage over the other animals of the world.
In China the Crow is represented in art as a three legged bird on a solar disk, being a creature that helps the sun in its journey. In Japan there are myths of Crow Tengu who were priests who became vain, and turned into this spirit to serve as messengers until they learn the lesson of humility as well as a great Crow who takes part in Shinto creation stories.
In animal spirit guides there are general perceptions of what sightings of numbers of crows actually mean:
1 Crow Meaning: To carry a message from your near one who died recently.
2 Crows Meaning: Two crows sitting near your home signifies some good news is on your way.
3 Crows Meaning: An upcoming wedding in your family.
4 Crows Meaning: Symbolizes wealth and prosperity.
5 Crows Meaning: Diseases or pain.
6 Crows Meaning: A theft in your house!
7 Crows Meaning: Denotes travel or moving from your house.
8 Crows Meaning: Sorrowful events
Crows are generally seen as the symbolism when alive for doom bringing, misfortune and bad omens, and yet a dead crow symbolises potentially bringing good news and positive change to those who see it. This wonderful bird certainly gets a mixed bag of contradictory mythology and legend over the centuries and in modern days is often seen as a bit of a nuisance, attacking and killing the babies of other birds such as Starlings, Pigeons and House Sparrows as well as plucking the eyes out of lambs in the field, being loud and noisy and violently attacking poor victims in a 'crow court'....
There is even a classic horror film called 'THE CROW' released in 1994 by Miramax Films, directed by Alex Proyas and starring Brandon Lee in his final film appearance as Eric Draven, who is revived by a Crow tapping on his gravestone a year after he and his fiancée are murdered in Detroit by a street gang. The crow becomes his guide as he sets out to avenge the murders. The only son of martial arts expert Bruce Lee, Brandon lee suffered fatal injuries on the set of the film when the crew failed to remove the primer from a cartridge that hit Lee in the abdomen with the same force as a normal bullet. Lee died that day, March 31st 1993 aged 28.
The symbolism of the Crow resurrecting the dead star and accompanying him on his quest for revenge was powerful, and in some part based on the history of the carrion crow itself and the original film grossed more than $94 Million dollars with three subsequent sequels following.
TAKING A CLOSER LOOK
So let's move away from legend, mythology and stories passed down from our parents and grandparents and look at these amazing birds in isolation.
Carrion crow are passerines in the family Corvidae a group of Oscine passerine birds including Crows, Ravens, Rooks, Jackdaws, Jays, Magpies, Treepies, Choughs and Nutcrackers. Technically they are classed as Corvids, and the largest of passerine birds. Carrion crows are medium to large in size with rictal bristles and a single moult per year (most passerines moult twice). Carrion crow was one of the many species originally described by Swedish naturalist Carl Linnaeus (Carl Von Linne after his ennoblement) in his 1758 and 1759 editions of 'SYSTEMA NATURAE', and it still bears its original name of Corvus corone, derived from the Latin of Corvus, meaning Raven and the Greek κορώνη (korōnē), meaning crow.
Carrion crow are of the Animalia kingdom Phylum: Chordata Class: Aves Order: Passeriformes Family: Corvidae Genus: Corvus and Species: Corvus corone
Corvus corone can reach 45-47cm in length with a 93-104cm wingspan and weigh between 370-650g. They are protected under The Wildlife and Countryside Act 1981 in the United Kingdom with a Green UK conservation status which means they are of least concern with more than 1,000,000 territories. Breeding occurs in April with fledging of the chicks taking around twenty nine days following an incubation period of around twenty days with 3 to 4 eggs being the average norm. They are abundant in the UK apart from Northwest Scotland and Ireland where the Hooded crow (Corvus cornix) was considered the same species until 2002. They have a lifespan of around four years, whilst Crow species can live to the age of Twenty years old, and the oldest known American crow in the wild was almost Thirty years old. The oldest documented captive crow died at age Fifty nine. They are smaller and have a shorter lifespan than the Raven, which again is used as a symbol in history to live life to the full and not waste a moment!
They are often mistaken for the Rook (Corvus frugilegus), a similar bird, though in the UK, the Rook is actually technically smaller than the Carrion crow averaging 44-46cm in length, 81-99cm wingspan and weighing up to 340g. Rooks have white beaks compared to the black beaks of Carrion crow, a more steeply raked ratio from head to beak, and longer straighter beaks as well as a different plumage pattern. There are documented cases in the UK of singular and grouped Rooks attacking and killing Carrion crows in their territory. Rooks nest in colonies unlike Carrion crows. Carrion crows have only a few natural enemies including powerful raptors such as the northern goshawk, the peregrine falcon, the Eurasian eagle-owl and the golden eagle which will all readily hunt them.
Regarded as one of the most intelligent birds, indeed creatures on the planet, studies suggest that Corvids cognitive abilities can rival that of primates such as chimpanzees and gorillas and even provide clues to understanding human intelligence. Crows have relatively large brains for their body size, compared to other animals. Their encephalization quotient (EQ) a ratio of brain to body size, adjusted for size because there isn’t a linear relationship is 4.1. That is remarkably close to chimps at 4.2 whilst humans are 8.1. Corvids also have a very high neuronal density, the number of neurons per gram of brain, factoring in the number of cortical neurons, neuron packing density, interneuronal distance and axonal conduction velocity shows that Corvids score high on this measure as well, with humans scoring the highest.
A corvid's pallium is packed with more neurons than a great ape's. Corvids have demonstrated the ability to use a combination of mental tools such as imagination, and anticipation of future events. They can craft tools from twigs and branches to hook grubs from deep recesses, they can solve puzzles and intricate methods of gaining access to food set by humans., and have even bent pieces of wire into hooks to obtain food. They have been proven to have a higher cognitive ability level than seven year old humans. Communications wise, their repertoire of wraw-wraw's is not fully understood, but the intensity, rhythm, and duration of caws seems to form the basis of a possible language. They also remember the faces of humans who have hindered or hurt them and pass that information on to their offspring.
Aesop's fable of 'The Crow and the Pitcher, tells of a thirsty crow which drops stones into a water pitcher to raise the water level and enable it to take a drink. Scientists have conducted tests to see whether crows really are this intelligent. They placed floating treats in a deep tube and observed the crows indeed dropping dense objects carefully selected into the water until the treat floated within reach. They had the intelligence to pick up, weigh and discount objects that would float in the water, they also did not select ones that were too large for the container.
Pet crows develop a unique call for their owners, in effect actually naming them. They also know to sunbathe for a dose of vitamin D, regularly settling on wooden garden fences, opening their mouths and wings and raising their heads to the sun. In groups they warn of danger and communicate vocally. They store a cache of food for later if in abundance and are clever enough to move it if they feel it has been discovered. They leave markers for their cache. They have even learned to place walnuts and similar hard food items under car tyres at traffic lights as a means of cracking them!
Crows regularly gather around a dead fellow corvid, almost like a funeral, and it is thought they somehow learn from each death. They can even remember human faces for decades.Crows group together to attack larger predators and even steal their food, and they have different dialects in different areas, with the ability to mimic the dialect of the alpha males when they enter their territory!
They have a twenty year life span, the oldest on record reaching the age of Fifty nine. Crows can leave gifts for those who feed them such as buttons or bright shiny objects as a thank you, and they even kiss and make up after an argument, having mated for life.
In mythology they are associated with good and bad luck, being the bringers of omens and even witchcraft and are generally reviled for their attacks on baby birds and small mammals. They have an attack method of to stunning smaller birds before consuming them, tearing violently at smaller, less aggressive birds, which is simply down to the fact that they are so highly intelligent, and also the top of the food chain. Their diet includes over a thousand different items: Dead animals (as their name suggests), invertebrates, grain, as well as stealing eggs and chicks from other birds' nests, worms, insects, fruit, seeds, kitchen scraps. They are highly adaptable when food sources grow scarce. I absolutely love them, they are magnificent, bold, beautiful and incredibly interesting to watch and though at times it is hard to witness attacks made by them, I cannot help but adore them for so many other and more important reasons.
OBSERVATIONS ON THE PAIR IN MY GARDEN
Crows have been in the area for a while, but rarely had strayed into my garden, leaving the Magpies to own the territory. Things changed towards the end of May when a beautiful female Carrion crow appeared and began to take some of the food that I put down for the other birds. Within a few days she began to appear regularly, on occasions stocking up on food, whilst other times placing pieces in the birdbath to soften them. She would stand on the birdbath and eat and drink and come back over the course of the day to eat the softened food.
Shortly afterwards she brought along her mate, a tall and handsome fella, much larger than her who was also very vocal if he felt she was getting a little too close to me. By now I had moved from a seated position from the patio as an observer, to laying on a mat just five feet from the birdbath with my Nikon so that I could photograph the pair as they landed, scavenged and fed. She was now confident enough to let me be very close, and she even tolerated and recognized the clicking of the camera. At first I used silent mode to reduce the noise but this only allowed two shooting frame rates of single frame or continuous low frame which meant I was missing shots. I reverted back to normal continuous high frames and she soon got used to the whirring of the mechanisms as the mirror slapped back and forth.
The big fella would bark orders at her from the safety of the fence or the rear of the garden, whilst she rarely made a sound. That was until one day when in the sweltering heat she kept opening her beak and sunning on the grass, panting slightly in the heat. I placed the circular water sprayer nearby and had it rotating so that the birdbath and grass was bathed in gentle water droplets and she soon came back, landed and seemed to really like the cooling effect on offer. She then climbed onto the birdbath and opened her wings slightly and made some gentle purring, cooing noises....
I swear she was expressing happiness, joy....
On another blisteringly hot day when the sprayer was on, she came down, walked towards it and opened her wings up running into the water spray. Not once, but many times.
A further revelation into the unseen sides to these beautiful birds came with the male and female on the rear garden fence. They sat together, locked beaks like a kiss and then the male took his time gently preening her head feathers and the back of her neck as she made tiny happy sounds. They stayed together like that for several minutes, showing a gentle, softer side to their nature and demonstrating the deep bond between them. Into July and the pair started to bring their three youngsters to my garden, the nippers learning to use the birdbath for bathing and dipping food, the parents attentive as ever. Two of the youngsters headed off once large enough and strong enough.
I was privileged to be in close attendance as the last juvenile was brought down by the pair, taught to take food and then on a night in July, to soar and fly with it's mother in the evening sky as the light faded. She would swoop and twirl, and at regular intervals just touch the juvenile in flight with her wing tip feathers, as if to reassure it that she was close in attendance. What an amazing experience to view. A few days later, the juvenile, though now gaining independence and more than capable of tackling food scraps in the garden, was still on occasions demand feeding from it's mother who was now teaching him to take chicken breast, hotdogs or digestive biscuits and bury them in the garden beds for later delectation. The juvenile also liked to gather up peanuts and bury them in the grass. On one occasion I witnessed a pair of rambunctious Pica Pica (Magpies), chasing the young crow on rooftops, leaping at him no matter how hard he tried to get away. He defended himself well and survived the attacks, much to my relief.
Into August and the last youngster remained with the adults, though now was very independent even though he still spent time with his parents on rooftops, and shared food gathering duties with his mum.Hotdog sausages were their favourite choice, followed by fish fingers and digestive biscuits which the adult male would gather up three at a time. In October, the three Crows were still kings of the area, but my time observing them was pretty much over as I will only put food out now for the birds in the winter months.
Corvus Corone.... magnificently misunderstood by some!
Paul Williams June 4th 2021
©All photographs on this site are copyright: ©DESPITE STRAIGHT LINES (Paul Williams) 2011 – 2021 & GETTY IMAGES ®
No license is given nor granted in respect of the use of any copyrighted material on this site other than with the express written agreement of ©DESPITE STRAIGHT LINES (Paul Williams). No image may be used as source material for paintings, drawings, sculptures, or any other art form without permission and/or compensation to ©DESPITE STRAIGHT LINES (Paul Williams)
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Nikon D850 Focal length 600mm Shutter speed: 1/800s Aperture f/9.0 iso160 Hand held with Tamron VC Vibration control set to ON in position 1 14 Bit uncompressed RAW NEF file size L (8256 x 5504 pixels) FX (36 x 24) Focus mode: AF-C AF-Area mode: 3D-tracking AF-C Priority Selection: Release. Nikon Back button focusing enabled 3D Tracking watch area: Normal 55 Tracking points Exposure mode: Manual exposure mode Metering mode: Matrix metering White balance on: Auto1 (4940k) Colour space: RGB Picture control: Neutral (Sharpening +2)
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LATITUDE: N 51d 28m 28.35s
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Apologies in getting these photos up so late in the day...
An Entergy crew (the local power company) was seen working at the power poles along the south side of the Hernando Millennium Kroger just after noon on Monday, September 26, 2016: the planned day for the Kroger's demolition to start. Not sure if this was a planned delay, or somebody just suddenly thought it might not be a bad idea to remove live wires from the building before starting to demolish it :P
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Kroger, 2001 built, Commerce St. at Mt. Pleasant Rd., Hernando, MS
Detail van het beeld ‘Fusillade – De gevallen hoornblazer’ van Gerrit Bolhuis. Ter nagedachtenis aan dertig mannen die hier op 12 maart 1945 op deze plek zijn gefusilleerd door de Duitse bezetter. Vele andere mensen, waaronder ook kinderen, werden door Duitse soldaten gedwongen de fusillade te aanschouwen, het hoofd afwenden werd bestraft.
De gezichtsuitdrukking vind ik bijzonder treffend: van een man die sterft terwijl het hoorngeschal van de bevrijding in aantocht is, hoewel de bevrijding van Amsterdam nog bijna twee lange maanden op zich liet wachten.
nos.nl/75jaarbevrijding/bericht/2326789-zoektocht-naar-co...
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Detail of the sculpture ‘Execution – The fallen hornblower’ by Gerrit Bolhuis. In remembrance of thirty men who were executed by a firing squad of the German occupier on 12 March 1945 at this location. Many other people, including children, were forced by German soldiers to witness the execution. Turning the head away was punished.
The expression of the face I find very poignant: that of a man who is dying while the horn scalding of the liberation is underway, although it would take nearly two long months before Amsterdam was liberated.
nos.nl/75jaarbevrijding/bericht/2326789-zoektocht-naar-co...
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Dank voor het bekijken, commentaren, favorieten en kritiek.
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His execution was an hour away. Not much time to think through his mistakes, but Cazzmir managed. . . .
For more photos and the full story, go here: www.mocpages.com/moc.php/411467
This is in the window of Dave's Pawn Shop in downtown El Paso, Texas. As I have said before this is one of the most fascinating places in El Paso.
Arizona Biltmore, Phoenix. Graphic design by Frank Lloyd Wright, 1920's. Glass execution by Taliesin Associated Architects, 1973.
Check these folks out! Creativity and exceptional execution abound! Seriously, if you aren't already following all of these accounts, it's time to rectify that.
1. The Portal, 2. With All The Hope I Bear In Me., 3. “I've always thought of wholeness and integration as necessary myths. We're fragmented beings who cement ourselves together, but there are always cracks. Living with the cracks is part of being, well, reasonably healthy.”, 4. "the soul becomes dyed with the color of its thoughts", 5. Detroit City FC, 6. , 7. I'll be the one to tuck you in at night, 8. Is it better to stand out or to blend in? (332), 9. H is for High Up, 10. Untitled, 11. "Cold as Ice" 52/21, 12. Futile Compromise., 13. Untitled
Just a scene to use the parts from my last Bricklink order. I hope you enjoy. Decals from Roaglaan. C & C appreciated.
©All photographs on this site are copyright: ©DESPITE STRAIGHT LINES (Paul Williams) 2011 – 2021 & GETTY IMAGES ®
No license is given nor granted in respect of the use of any copyrighted material on this site other than with the express written agreement of ©DESPITE STRAIGHT LINES (Paul Williams). No image may be used as source material for paintings, drawings, sculptures, or any other art form without permission and/or compensation to ©DESPITE STRAIGHT LINES (Paul Williams)
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I would like to say a huge and heartfelt 'THANK YOU' to GETTY IMAGES, and the 43.784+ Million visitors to my FLICKR site.
***** Selected for sale in the GETTY IMAGES COLLECTION on Monday 17th October 2022
CREATIVE RF gty.im/1428628621 MOMENT ROYALTY FREE COLLECTION**
This photograph became my 5,704th frame to be selected for sale in the Getty Images collection and I am very grateful to them for this wonderful opportunity.
©DESPITE STRAIGHT LINES (Paul Williams)
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AN IN DEPTH LOOK AT CORVUS CORONE
LEGEND AND MYTHOLOGY
By Paul Williams
Crows appear in the Bible where Noah uses one to search for dry land and to check on the recession of the flood. Crows supposedly saved the prophet, Elijah, from famine and are an Inuit deity. Legend has it that England and its monarchy will end when there are no more crows in the Tower of London. And some believe that the crows went to the Tower attracted by the regular corpses following executions with written accounts of their presence at the executions of Anne Boleyn and Jane Gray.
In Welsh mythology, unfortunately Crows are seen as symbolic of evilness and black magic thanks to many references to witches transforming into crows or ravens and escaping. Indian legend tells of Kakabhusandi, a crow who sits on the branches of a wish-fulfilling tree called Kalpataru and a crow in Ramayana where Lord Rama blessed the crow with the power to foresee future events and communicate with the souls.
In Native American first nation legend the crow is sometimes considered to be something of a trickster, though they are also viewed positively by some tribes as messengers between this world and the next where they carry messages from the living to those deceased, and even carry healing medicines between both worlds. There is a belief that crows can foresee the future. The Klamath tribe in Oregon believe that when we die, we fly up to heaven as a crow. The Crow can also signify wisdom to some tribes who believe crows had the power to talk and were therefore considered to be one of the wisest of birds. Tribes with Crow Clans include the Chippewa (whose Crow Clan and its totem are called Aandeg), the Hopi (whose Crow Clan is called Angwusngyam or Ungwish-wungwa), the Menominee, the Caddo, the Tlingit, and the Pueblo tribes of New Mexico.
The crow features in the Nanissáanah (Ghost dance), popularized by Jerome Crow Dog, a Brulé Lakota sub-chief and warrior born at Horse Stealing Creek in Montana Territory in 1833, the crow symbolizing wisdom and the past, when the crow had became a guide and acted as a pathfinder during hunting. The Ghost dance movement was originally created in 1870 by Wodziwob, or Gray Hair, a prophet and medicine man of the Paiute tribe in an area that became known as Nevada. Ghost dancers wore crow and eagle feathers in their clothes and hair, and the fact that the Crow could talk placed it as one of the sages of the animal kingdom. The five day dances seeking trance,prophecy and exhortations would eventually play a major part in the pathway towards the white man's broken treaties, the infamous battle at Wounded knee and the surrender of Matȟó Wanáȟtaka (Kicking Bear), after officials began to fear the ghost dancers and rituals which seemed to occur prior to battle.
Historically the Vikings are the group who made so many references to the crow, and Ragnarr Loðbrók and his sons used this species in his banner as well as appearances in many flags and coats of arms. Also, it had some kind of association with Odin, one of their main deities. Norse legend tells us that Odin is accompanied by two crows. Hugin, who symbolizes thought, and Munin, who represents a memory. These two crows were sent out each dawn to fly the entire world, returning at breakfast where they informed the Lord of the Nordic gods of everything that went on in their kingdoms. Odin was also referred to as Rafnagud (raven-god). The raven appears in almost every skaldic poem describing warfare.Coins dating back to 940's minted by Olaf Cuaran depict the Viking war standard, the Raven and Viking war banners (Gonfalon) depicted the bird also.
In Scandinavian legends, crows are a representative of the Goddess of Death, known as Valkyrie (from old Norse 'Valkyrja'), one of the group of maidens who served the Norse deity Odin, visiting battlefields and sending him the souls of the slain worthy of a place in Valhalla. Odin ( also called Wodan, Woden, or Wotan), preferred that heroes be killed in battle and that the most valiant of souls be taken to Valhöll, the hall of slain warriors. It is the crow that provides the Valkyries with important information on who should go. In Hindu ceremonies that are associated to ancestors, the crow has an important place in Vedic rituals. They are seen as messengers of death in Indian culture too.
In Germanic legend, Crows are seen as psychonomes, meaning the act of guiding spirits to their final destination, and that the feathers of a crow could cure a victim who had been cursed. And yet, a lone black crow could symbolize impending death, whilst a group symbolizes a lucky omen! Vikings also saw good omens in the crow and would leave offerings of meat as a token.
The crow also has sacred and prophetic meaning within the Celtic civilization, where it stood for flesh ripped off due to combat and Morrighan, the warrior goddess, often appears in Celtic mythology as a raven or crow, or else is found to be in the company of the birds. Crow is sacred to Lugdnum, the Celtic god of creation who gave his name to the city of Lug
In Greek mythology according to Appolodorus, Apollo is supposedly responsible for the black feathers of the crow, turning them forever black from their pristine white original plumage as a punishment after they brought news that Κορωνις (Coronis) a princess of the Thessalian kingdom of Phlegyantis, Apollo's pregnant lover had left him to marry a mortal, Ischys. In one legend, Apollo burned the crows feathers and then burned Coronis to death, in another Coronis herself was turned into a black crow, and another that she was slain by the arrows of Αρτεμις (Artemis - twin to Apollo). Koronis was later set amongst the stars as the constellation Corvus ("the Crow"). Her name means "Curved One" from the Greek word korônis or "Crow" from the word korônê.A similar Muslim legend allegedly tells of Muhammad, founder of Islam and the last prophet sent by God to Earth, who's secret location was given away by a white crow to his seekers, as he hid in caves. The crow shouted 'Ghar Ghar' (Cave, cave) and thus as punishment, Muhammad turned the crow black and cursed it for eternity to utter only one phrase, 'Ghar, ghar). Native Indian legend where the once rainbow coloured crows became forever black after shedding their colourful plumage over the other animals of the world.
In China the Crow is represented in art as a three legged bird on a solar disk, being a creature that helps the sun in its journey. In Japan there are myths of Crow Tengu who were priests who became vain, and turned into this spirit to serve as messengers until they learn the lesson of humility as well as a great Crow who takes part in Shinto creation stories.
In animal spirit guides there are general perceptions of what sightings of numbers of crows actually mean:
1 Crow Meaning: To carry a message from your near one who died recently.
2 Crows Meaning: Two crows sitting near your home signifies some good news is on your way.
3 Crows Meaning: An upcoming wedding in your family.
4 Crows Meaning: Symbolizes wealth and prosperity.
5 Crows Meaning: Diseases or pain.
6 Crows Meaning: A theft in your house!
7 Crows Meaning: Denotes travel or moving from your house.
8 Crows Meaning: Sorrowful events
Crows are generally seen as the symbolism when alive for doom bringing, misfortune and bad omens, and yet a dead crow symbolises potentially bringing good news and positive change to those who see it. This wonderful bird certainly gets a mixed bag of contradictory mythology and legend over the centuries and in modern days is often seen as a bit of a nuisance, attacking and killing the babies of other birds such as Starlings, Pigeons and House Sparrows as well as plucking the eyes out of lambs in the field, being loud and noisy and violently attacking poor victims in a 'crow court'....
There is even a classic horror film called 'THE CROW' released in 1994 by Miramax Films, directed by Alex Proyas and starring Brandon Lee in his final film appearance as Eric Draven, who is revived by a Crow tapping on his gravestone a year after he and his fiancée are murdered in Detroit by a street gang. The crow becomes his guide as he sets out to avenge the murders. The only son of martial arts expert Bruce Lee, Brandon lee suffered fatal injuries on the set of the film when the crew failed to remove the primer from a cartridge that hit Lee in the abdomen with the same force as a normal bullet. Lee died that day, March 31st 1993 aged 28.
The symbolism of the Crow resurrecting the dead star and accompanying him on his quest for revenge was powerful, and in some part based on the history of the carrion crow itself and the original film grossed more than $94 Million dollars with three subsequent sequels following.
TAKING A CLOSER LOOK
So let's move away from legend, mythology and stories passed down from our parents and grandparents and look at these amazing birds in isolation.
Carrion crow are passerines in the family Corvidae a group of Oscine passerine birds including Crows, Ravens, Rooks, Jackdaws, Jays, Magpies, Treepies, Choughs and Nutcrackers. Technically they are classed as Corvids, and the largest of passerine birds. Carrion crows are medium to large in size with rictal bristles and a single moult per year (most passerines moult twice). Carrion crow was one of the many species originally described by Swedish naturalist Carl Linnaeus (Carl Von Linne after his ennoblement) in his 1758 and 1759 editions of 'SYSTEMA NATURAE', and it still bears its original name of Corvus corone, derived from the Latin of Corvus, meaning Raven and the Greek κορώνη (korōnē), meaning crow.
Carrion crow are of the Animalia kingdom Phylum: Chordata Class: Aves Order: Passeriformes Family: Corvidae Genus: Corvus and Species: Corvus corone
Corvus corone can reach 45-47cm in length with a 93-104cm wingspan and weigh between 370-650g. They are protected under The Wildlife and Countryside Act 1981 in the United Kingdom with a Green UK conservation status which means they are of least concern with more than 1,000,000 territories. Breeding occurs in April with fledging of the chicks taking around twenty nine days following an incubation period of around twenty days with 3 to 4 eggs being the average norm. They are abundant in the UK apart from Northwest Scotland and Ireland where the Hooded crow (Corvus cornix) was considered the same species until 2002. They have a lifespan of around four years, whilst Crow species can live to the age of Twenty years old, and the oldest known American crow in the wild was almost Thirty years old. The oldest documented captive crow died at age Fifty nine. They are smaller and have a shorter lifespan than the Raven, which again is used as a symbol in history to live life to the full and not waste a moment!
They are often mistaken for the Rook (Corvus frugilegus), a similar bird, though in the UK, the Rook is actually technically smaller than the Carrion crow averaging 44-46cm in length, 81-99cm wingspan and weighing up to 340g. Rooks have white beaks compared to the black beaks of Carrion crow, a more steeply raked ratio from head to beak, and longer straighter beaks as well as a different plumage pattern. There are documented cases in the UK of singular and grouped Rooks attacking and killing Carrion crows in their territory. Rooks nest in colonies unlike Carrion crows. Carrion crows have only a few natural enemies including powerful raptors such as the northern goshawk, the peregrine falcon, the Eurasian eagle-owl and the golden eagle which will all readily hunt them.
Regarded as one of the most intelligent birds, indeed creatures on the planet, studies suggest that Corvids cognitive abilities can rival that of primates such as chimpanzees and gorillas and even provide clues to understanding human intelligence. Crows have relatively large brains for their body size, compared to other animals. Their encephalization quotient (EQ) a ratio of brain to body size, adjusted for size because there isn’t a linear relationship is 4.1. That is remarkably close to chimps at 4.2 whilst humans are 8.1. Corvids also have a very high neuronal density, the number of neurons per gram of brain, factoring in the number of cortical neurons, neuron packing density, interneuronal distance and axonal conduction velocity shows that Corvids score high on this measure as well, with humans scoring the highest.
A corvid's pallium is packed with more neurons than a great ape's. Corvids have demonstrated the ability to use a combination of mental tools such as imagination, and anticipation of future events. They can craft tools from twigs and branches to hook grubs from deep recesses, they can solve puzzles and intricate methods of gaining access to food set by humans., and have even bent pieces of wire into hooks to obtain food. They have been proven to have a higher cognitive ability level than seven year old humans. Communications wise, their repertoire of wraw-wraw's is not fully understood, but the intensity, rhythm, and duration of caws seems to form the basis of a possible language. They also remember the faces of humans who have hindered or hurt them and pass that information on to their offspring.
Aesop's fable of 'The Crow and the Pitcher, tells of a thirsty crow which drops stones into a water pitcher to raise the water level and enable it to take a drink. Scientists have conducted tests to see whether crows really are this intelligent. They placed floating treats in a deep tube and observed the crows indeed dropping dense objects carefully selected into the water until the treat floated within reach. They had the intelligence to pick up, weigh and discount objects that would float in the water, they also did not select ones that were too large for the container.
Pet crows develop a unique call for their owners, in effect actually naming them. They also know to sunbathe for a dose of vitamin D, regularly settling on wooden garden fences, opening their mouths and wings and raising their heads to the sun. In groups they warn of danger and communicate vocally. They store a cache of food for later if in abundance and are clever enough to move it if they feel it has been discovered. They leave markers for their cache. They have even learned to place walnuts and similar hard food items under car tyres at traffic lights as a means of cracking them!
Crows regularly gather around a dead fellow corvid, almost like a funeral, and it is thought they somehow learn from each death. They can even remember human faces for decades.Crows group together to attack larger predators and even steal their food, and they have different dialects in different areas, with the ability to mimic the dialect of the alpha males when they enter their territory!
They have a twenty year life span, the oldest on record reaching the age of Fifty nine. Crows can leave gifts for those who feed them such as buttons or bright shiny objects as a thank you, and they even kiss and make up after an argument, having mated for life.
In mythology they are associated with good and bad luck, being the bringers of omens and even witchcraft and are generally reviled for their attacks on baby birds and small mammals. They have an attack method of to stunning smaller birds before consuming them, tearing violently at smaller, less aggressive birds, which is simply down to the fact that they are so highly intelligent, and also the top of the food chain. Their diet includes over a thousand different items: Dead animals (as their name suggests), invertebrates, grain, as well as stealing eggs and chicks from other birds' nests, worms, insects, fruit, seeds, kitchen scraps. They are highly adaptable when food sources grow scarce. I absolutely love them, they are magnificent, bold, beautiful and incredibly interesting to watch and though at times it is hard to witness attacks made by them, I cannot help but adore them for so many other and more important reasons.
OBSERVATIONS ON THE PAIR IN MY GARDEN
Crows have been in the area for a while, but rarely had strayed into my garden, leaving the Magpies to own the territory. Things changed towards the end of May when a beautiful female Carrion crow appeared and began to take some of the food that I put down for the other birds. Within a few days she began to appear regularly, on occasions stocking up on food, whilst other times placing pieces in the birdbath to soften them. She would stand on the birdbath and eat and drink and come back over the course of the day to eat the softened food.
Shortly afterwards she brought along her mate, a tall and handsome fella, much larger than her who was also very vocal if he felt she was getting a little too close to me. By now I had moved from a seated position from the patio as an observer, to laying on a mat just five feet from the birdbath with my Nikon so that I could photograph the pair as they landed, scavenged and fed. She was now confident enough to let me be very close, and she even tolerated and recognized the clicking of the camera. At first I used silent mode to reduce the noise but this only allowed two shooting frame rates of single frame or continuous low frame which meant I was missing shots. I reverted back to normal continuous high frames and she soon got used to the whirring of the mechanisms as the mirror slapped back and forth.
The big fella would bark orders at her from the safety of the fence or the rear of the garden, whilst she rarely made a sound. That was until one day when in the sweltering heat she kept opening her beak and sunning on the grass, panting slightly in the heat. I placed the circular water sprayer nearby and had it rotating so that the birdbath and grass was bathed in gentle water droplets and she soon came back, landed and seemed to really like the cooling effect on offer. She then climbed onto the birdbath and opened her wings slightly and made some gentle purring, cooing noises....
I swear she was expressing happiness, joy....
On another blisteringly hot day when the sprayer was on, she came down, walked towards it and opened her wings up running into the water spray. Not once, but many times.
A further revelation into the unseen sides to these beautiful birds came with the male and female on the rear garden fence. They sat together, locked beaks like a kiss and then the male took his time gently preening her head feathers and the back of her neck as she made tiny happy sounds. They stayed together like that for several minutes, showing a gentle, softer side to their nature and demonstrating the deep bond between them. Into July and the pair started to bring their three youngsters to my garden, the nippers learning to use the birdbath for bathing and dipping food, the parents attentive as ever. Two of the youngsters headed off once large enough and strong enough.
I was privileged to be in close attendance as the last juvenile was brought down by the pair, taught to take food and then on a night in July, to soar and fly with it's mother in the evening sky as the light faded. She would swoop and twirl, and at regular intervals just touch the juvenile in flight with her wing tip feathers, as if to reassure it that she was close in attendance. What an amazing experience to view. A few days later, the juvenile, though now gaining independence and more than capable of tackling food scraps in the garden, was still on occasions demand feeding from it's mother who was now teaching him to take chicken breast, hotdogs or digestive biscuits and bury them in the garden beds for later delectation. The juvenile also liked to gather up peanuts and bury them in the grass. On one occasion I witnessed a pair of rumbunctious Pica Pica (Magpies), chasing the young crow on rooftops, leaping at him no matter how hard he tried to get away. He defended himself well and survived the attacks, much to my relief.
Into August and the last youngster remained with the adults, though now was very independent even though he still spent time with his parents on rooftops, and shared food gathering duties with his mum.Hotdog sausages were their favourite choice, followed by fish fingers and digestive biscuits which the adult male would gather up three at a time. In October, the three Crows were still kings of the area, but my time observing them was pretty much over as I will only put food out now for the birds in the winter months. The two adults are still here in December and now taking the food that I put out to help all birds survive in the winter months. They also have a pair of Magpies to compete with now.
Late February 2022 and Cheryl and Russell and their youngster are still with me, still dominant in the area and still taking raw chicken, hotdogs, biscuits and fatballs that I put out for them. Today I saw them mating for the first time this year in the tree and the cycle continues.
By October late 2022 the pair had successfully reared a new baby who we nicknamed Baboo, and the other youngster flew the coup. The three now recognised our car returning from weekends away, and were enjoying sausages, hotdogs, raw chicken, fish and especially cheese, but life was hard as they aged with daily morning and evening tustles in the air with invaders and intruders hoping to take their land. Russell piucked up an injury during one fight and hobbled about for a few weeks before fully recovering, but Sheryl was visibly ageing and struggled at times to gain height from a vertical ground take off. I placed a chair near the house and she would often jump onto the top and then onto the fence and then the roof in stages.
Corvus Corone.... magnificently misunderstood by some!
Paul Williams June 4th 2021 (Updated on October 29th 2022)
©All photographs on this site are copyright: ©DESPITE STRAIGHT LINES (Paul Williams) 2011 – 2021 & GETTY IMAGES ®
No license is given nor granted in respect of the use of any copyrighted material on this site other than with the express written agreement of ©DESPITE STRAIGHT LINES (Paul Williams). No image may be used as source material for paintings, drawings, sculptures, or any other art form without permission and/or compensation to ©DESPITE STRAIGHT LINES (Paul Williams)
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Nikon D850 Focal length 450mm Shutter speed: 1/800s Aperture f/7.1 iso250 Hand held with Tamron VC Vibration control enabled on setting 1 Image area FX (36 x 24) NEF RAW Size L (8256 x 5504 Pixels) (14 bit uncompressed) AF-C Priority Selection: Release. Nikon Back button focusing enabled. AF-S Priority selection: Focus. 3D Tracking watch area: Normal 55 Tracking points Exposure mode: Manual exposure mode Metering mode: Matrix metering White balance on: Auto1 (4650K) Colour space: RGB Picture control: Neutral (Sharpening +2)
Sigma 60-600mm f/4.5-6.3DG OS HSM SPORTS. Lee SW150 MKI filter holder with MK2 light shield and custom made velcro fitting for the Sigma lens. Lee SW150 circular polariser glass filter.Lee SW150 Filters field pouch.Hoodman HEYENRG round eyepiece oversized eyecup. Mcoplus professional MB-D850 multi function battery grip 6960.Two Nikon EN-EL15a batteries (Priority to battery in Battery grip). Black Rapid Curve Breathe strap. My Memory 128GB Class 10 SDXC 80MB/s card. Lowepro Flipside 400 AW camera bag.
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LATITUDE: N 51d 28m 28.36s
LONGITUDE: E 0d 8m 10.51s
ALTITUDE: 51.0m
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PROCESSING POWER:
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Execution of Robespierre - my entry for the "Mad History Contest" at Imperium der Steine. You had to build a MOC with a historical scene which should contain a little twist (limited 48x48 studs). I made a version where Skynet send a terminator in the wrong time and location. Hope you like it
©All photographs on this site are copyright: ©DESPITE STRAIGHT LINES (Paul Williams) 2011 – 2021 & GETTY IMAGES ®
No license is given nor granted in respect of the use of any copyrighted material on this site other than with the express written agreement of ©DESPITE STRAIGHT LINES (Paul Williams). No image may be used as source material for paintings, drawings, sculptures, or any other art form without permission and/or compensation to ©DESPITE STRAIGHT LINES (Paul Williams)
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Photograph taken at an altitude of Fifty two metres at 11:42am on a beautiful springtime morning on Saturday 29th May 2021, off Chessington Avenue in Bexleyheath, Kent.
Here we see a large adult Carrion crow (Corvus corone), a passerine bird of the family Corvidae and the genus Raven (Higher classification: Corvus), which is native to western Europe and eastern Asia.
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So, let's get one thing straight from the outset.
I LOVE CARRION CROW.
There, I've said it. Words I use to describe these amazing birds would include stunning, beautiful, bold, magnificent, intelligent and fantastic, loving, tender, victimized.
Right now I have a resident pair of Carrion crows who have decided that my garden is theirs, and are playing a game of cat and mouse with a pair of cheeky Magpies (Pica pica) for dominance and food rights. The male crow actually flies in and 'wings' the magpies to make them leave, an incredible sight to witness. It's an honour and a privilege to be able to win their trust and they have given me so much pleasure this year being able to get within a few feet of them, to photograph and feed them, and they have reinforced my already deep admiration for a bird that is brimming with beauty, intelligence, confidence and also surrounded by myths, legend and prejudice.
So let's begin with a look back over history.
LEGEND AND MYTHOLOGY
Crows appear in the Bible where Noah uses one to search for dry land and to check on the recession of the flood. Crows supposedly saved the prophet, Elijah, from famine and are an Inuit deity. Legend has it that England and its monarchy will end when there are no more crows in the Tower of London. And some believe that the crows went to the Tower attracted by the regular corpses following executions with written accounts of their presence at the executions of Anne Boleyn and Jane Gray.
In Welsh mythology, unfortunately Crows are seen as symbolic of evilness and black magic thanks to many references to witches transforming into crows or ravens and escaping. Indian legend tells of Kakabhusandi, a crow who sits on the branches of a wish-fulfilling tree called Kalpataru and a crow in Ramayana where Lord Rama blessed the crow with the power to foresee future events and communicate with the souls.
In Native American first nation legend the crow is sometimes considered to be something of a trickster, though they are also viewed positively by some tribes as messengers between this world and the next where they carry messages from the living to those deceased, and even carry healing medicines between both worlds. There is a belief that crows can foresee the future. The Klamath tribe in Oregon believe that when we die, we fly up to heaven as a crow. The Crow can also signify wisdom to some tribes who believe crows had the power to talk and were therefore considered to be one of the wisest of birds. Tribes with Crow Clans include the Chippewa (whose Crow Clan and its totem are called Aandeg), the Hopi (whose Crow Clan is called Angwusngyam or Ungwish-wungwa), the Menominee, the Caddo, the Tlingit, and the Pueblo tribes of New Mexico.
The crow features in the Nanissáanah (Ghost dance), popularized by Jerome Crow Dog, a Brulé Lakota sub-chief and warrior born at Horse Stealing Creek in Montana Territory in 1833, the crow symbolizing wisdom and the past, when the crow had became a guide and acted as a pathfinder during hunting. The Ghost dance movement was originally created in 1870 by Wodziwob, or Gray Hair, a prophet and medicine man of the Paiute tribe in an area that became known as Nevada. Ghost dancers wore crow and eagle feathers in their clothes and hair, and the fact that the Crow could talk placed it as one of the sages of the animal kingdom. The five day dances seeking trance,prophecy and exhortations would eventually play a major part in the pathway towards the white man's broken treaties, the infamous battle at Wounded knee and the surrender of Matȟó Wanáȟtaka (Kicking Bear), after officials began to fear the ghost dancers and rituals which seemed to occur prior to battle.
Historically the Vikings are the group who made so many references to the crow, and Ragnarr Loðbrók and his sons used this species in his banner as well as appearances in many flags and coats of arms. Also, it had some kind of association with Odin, one of their main deities. Norse legend tells us that Odin is accompanied by two crows. Hugin, who symbolizes thought, and Munin, who represents a memory. These two crows were sent out each dawn to fly the entire world, returning at breakfast where they informed the Lord of the Nordic gods of everything that went on in their kingdoms. Odin was also referred to as Rafnagud (raven-god). The raven appears in almost every skaldic poem describing warfare.Coins dating back to 940's minted by Olaf Cuaran depict the Viking war standard, the Raven and Viking war banners (Gonfalon) depicted the bird also.
In Scandinavian legends, crows are a representative of the Goddess of Death, known as Valkyrie (from old Norse 'Valkyrja'), one of the group of maidens who served the Norse deity Odin, visiting battlefields and sending him the souls of the slain worthy of a place in Valhalla. Odin ( also called Wodan, Woden, or Wotan), preferred that heroes be killed in battle and that the most valiant of souls be taken to Valhöll, the hall of slain warriors. It is the crow that provides the Valkyries with important information on who should go. In Hindu ceremonies that are associated to ancestors, the crow has an important place in Vedic rituals. They are seen as messengers of death in Indian culture too.
In Germanic legend, Crows are seen as psychonomes, meaning the act of guiding spirits to their final destination, and that the feathers of a crow could cure a victim who had been cursed. And yet, a lone black crow could symbolize impending death, whilst a group symbolizes a lucky omen! Vikings also saw good omens in the crow and would leave offerings of meat as a token.
The crow also has sacred and prophetic meaning within the Celtic civilization, where it stood for flesh ripped off due to combat and Morrighan, the warrior goddess, often appears in Celtic mythology as a raven or crow, or else is found to be in the company of the birds. Crow is sacred to Lugdnum, the Celtic god of creation who gave his name to the city of Lug
In Greek mythology according to Appolodorus, Apollo is supposedly responsible for the black feathers of the crow, turning them forever black from their pristine white original plumage as a punishment after they brought news that Κορωνις (Coronis) a princess of the Thessalian kingdom of Phlegyantis, Apollo's pregnant lover had left him to marry a mortal, Ischys. In one legend, Apollo burned the crows feathers and then burned Coronis to death, in another Coronis herself was turned into a black crow, and another that she was slain by the arrows of Αρτεμις (Artemis - twin to Apollo). Koronis was later set amongst the stars as the constellation Corvus ("the Crow"). Her name means "Curved One" from the Greek word korônis or "Crow" from the word korônê.A similar Muslim legend allegedly tells of Muhammad, founder of Islam and the last prophet sent by God to Earth, who's secret location was given away by a white crow to his seekers, as he hid in caves. The crow shouted 'Ghar Ghar' (Cave, cave) and thus as punishment, Muhammad turned the crow black and cursed it for eternity to utter only one phrase, 'Ghar, ghar). Native Indian legend where the once rainbow coloured crows became forever black after shedding their colourful plumage over the other animals of the world.
In China the Crow is represented in art as a three legged bird on a solar disk, being a creature that helps the sun in its journey. In Japan there are myths of Crow Tengu who were priests who became vain, and turned into this spirit to serve as messengers until they learn the lesson of humility as well as a great Crow who takes part in Shinto creation stories.
In animal spirit guides there are general perceptions of what sightings of numbers of crows actually mean:
1 Crow Meaning: To carry a message from your near one who died recently.
2 Crows Meaning: Two crows sitting near your home signifies some good news is on your way.
3 Crows Meaning: An upcoming wedding in your family.
4 Crows Meaning: Symbolizes wealth and prosperity.
5 Crows Meaning: Diseases or pain.
6 Crows Meaning: A theft in your house!
7 Crows Meaning: Denotes travel or moving from your house.
8 Crows Meaning: Sorrowful events
Crows are generally seen as the symbolism when alive for doom bringing, misfortune and bad omens, and yet a dead crow symbolises potentially bringing good news and positive change to those who see it. This wonderful bird certainly gets a mixed bag of contradictory mythology and legend over the centuries and in modern days is often seen as a bit of a nuisance, attacking and killing the babies of other birds such as Starlings, Pigeons and House Sparrows as well as plucking the eyes out of lambs in the field, being loud and noisy and violently attacking poor victims in a 'crow court'....
There is even a classic horror film called 'THE CROW' released in 1994 by Miramax Films, directed by Alex Proyas and starring Brandon Lee in his final film appearance as Eric Draven, who is revived by a Crow tapping on his gravestone a year after he and his fiancée are murdered in Detroit by a street gang. The crow becomes his guide as he sets out to avenge the murders. The only son of martial arts expert Bruce Lee, Brandon lee suffered fatal injuries on the set of the film when the crew failed to remove the primer from a cartridge that hit Lee in the abdomen with the same force as a normal bullet. Lee died that day, March 31st 1993 aged 28.
The symbolism of the Crow resurrecting the dead star and accompanying him on his quest for revenge was powerful, and in some part based on the history of the carrion crow itself and the original film grossed more than $94 Million dollars with three subsequent sequels following.
TAKING A CLOSER LOOK
So let's move away from legend, mythology and stories passed down from our parents and grandparents and look at these amazing birds in isolation.
Carrion crow are passerines in the family Corvidae a group of Oscine passerine birds including Crows, Ravens, Rooks, Jackdaws, Jays, Magpies, Treepies, Choughs and Nutcrackers. Technically they are classed as Corvids, and the largest of passerine birds. Carrion crows are medium to large in size with rictal bristles and a single moult per year (most passerines moult twice). Carrion crow was one of the many species originally described by Swedish naturalist Carl Linnaeus (Carl Von Linne after his ennoblement) in his 1758 and 1759 editions of 'SYSTEMA NATURAE', and it still bears its original name of Corvus corone, derived from the Latin of Corvus, meaning Raven and the Greek κορώνη (korōnē), meaning crow.
Carrion crow are of the Animalia kingdom Phylum: Chordata Class: Aves Order: Passeriformes Family: Corvidae Genus: Corvus and Species: Corvus corone
Corvus corone can reach 45-47cm in length with a 93-104cm wingspan and weigh between 370-650g. They are protected under The Wildlife and Countryside Act 1981 in the United Kingdom with a Green UK conservation status which means they are of least concern with more than 1,000,000 territories. Breeding occurs in April with fledging of the chicks taking around twenty nine days following an incubation period of around twenty days with 3 to 4 eggs being the average norm. They are abundant in the UK apart from Northwest Scotland and Ireland where the Hooded crow (Corvus cornix) was considered the same species until 2002. They have a lifespan of around four years, whilst Crow species can live to the age of Twenty years old, and the oldest known American crow in the wild was almost Thirty years old. The oldest documented captive crow died at age Fifty nine. They are smaller and have a shorter lifespan than the Raven, which again is used as a symbol in history to live life to the full and not waste a moment!
They are often mistaken for the Rook (Corvus frugilegus), a similar bird, though in the UK, the Rook is actually technically smaller than the Carrion crow averaging 44-46cm in length, 81-99cm wingspan and weighing up to 340g. Rooks have white beaks compared to the black beaks of Carrion crow. There are documented cases in the UK of singular and grouped Rooks attacking and killing Carrion crows in their territory. Rooks nest in colonies unlike Carrion crows. Carrion crows have only a few natural enemies including powerful raptors such as the northern goshawk, the peregrine falcon, the Eurasian eagle-owl and the golden eagle which will all readily hunt them.
Regarded as one of the most intelligent birds, indeed creatures on the planet, studies suggest that Corvids cognitive abilities can rival that of primates such as chimpanzees and gorillas and even provide clues to understanding human intelligence. Crows have relatively large brains for their body size, compared to other animals. Their encephalization quotient (EQ) a ratio of brain to body size, adjusted for size because there isn’t a linear relationship is 4.1. That is remarkably close to chimps at 4.2 whilst humans are 8.1. Corvids also have a very high neuronal density, the number of neurons per gram of brain, factoring in the number of cortical neurons, neuron packing density, interneuronal distance and axonal conduction velocity shows that Corvids score high on this measure as well, with humans scoring the highest.
A corvid's pallium is packed with more neurons than a great ape's. Corvids have demonstrated the ability to use a combination of mental tools such as imagination, and anticipation of future events. They can craft tools from twigs and branches to hook grubs from deep recesses, they can solve puzzles and intricate methods of gaining access to food set by humans., and have even bent pieces of wire into hooks to obtain food. They have been proven to have a higher cognitive ability level than seven year old humans. Communications wise, their repertoire of wraw-wraw's is not fully understood, but the intensity, rhythm, and duration of caws seems to form the basis of a possible language. They also remember the faces of humans who have hindered or hurt them and pass that information on to their offspring.
Aesop's fable of 'The Crow and the Pitcher, tells of a thirsty crow which drops stones into a water pitcher to raise the water level and enable it to take a drink. Scientists have conducted tests to see whether crows really are this intelligent. They placed floating treats in a deep tube and observed the crows indeed dropping dense objects carefully selected into the water until the treat floated within reach. They had the intelligence to pick up, weigh and discount objects that would float in the water, they also did not select ones that were too large for the container.
Pet crows develop a unique call for their owners, in effect actually naming them. They also know to sunbathe for a dose of vitamin D, regularly settling on wooden garden fences, opening their mouths and wings and raising their heads to the sun. In groups they warn of danger and communicate vocally. They store a cache of food for later if in abundance and are clever enough to move it if they feel it has been discovered. They leave markers for their cache. They have even learned to place walnuts and similar hard food items under car tyres at traffic lights as a means of cracking them!
Crows regularly gather around a dead fellow corvid, almost like a funeral, and it is thought they somehow learn from each death. They can even remember human faces for decades. Crows group together to attack larger predators and even steal their food, and they have different dialects in different areas, with the ability to mimic the dialect of the alpha males when they enter their territory!
They have a twenty year life span, the oldest on record reaching the age of Fifty nine. Crows can leave gifts for those who feed them such as buttons or bright shiny objects as a thank you, and they even kiss and make up after an argument, having mated for life.
In mythology they are associated with good and bad luck, being the bringers of omens and even witchcraft and are generally reviled for their attacks on baby birds and small mammals. They have an attack method of to stunning smaller birds before consuming them, tearing violently at smaller, less aggressive birds, which is simply down to the fact that they are so highly intelligent, and also the top of the food chain. Their diet includes over a thousand different items: Dead animals (as their name suggests), invertebrates, grain, as well as stealing eggs and chicks from other birds' nests, worms, insects, fruit, seeds, kitchen scraps. They are highly adaptable when food sources grow scarce. I absolutely love them, they are magnificent, bold, beautiful and incredibly interesting to watch and though at times it is hard to witness attacks made by them, I cannot help but adore them for so many other and more important reasons.
OBSERVATIONS ON THE PAIR IN MY GARDEN
Crows have been in the area for a while, but rarely had strayed into my garden, leaving the Magpies to own the territory. Things changed towards the end of May when a beautiful female Carrion crow appeared and began to take some of the food that I put down for the other birds. Within a few days she began to appear regularly, on occasions stocking up on food, whilst other times placing pieces in the birdbath to soften them. She would stand on the birdbath and eat and drink and come back over the course of the day to eat the softened food.
Shortly afterwards she brought along her mate, a tall and handsome fella, much larger than her who was also very vocal if he felt she was getting a little too close to me. By now I had moved from a seated position from the patio as an observer, to laying on a mat just five feet from the birdbath with my Nikon so that I could photograph the pair as they landed, scavenged and fed. She was now confident enough to let me be very close, and she even tolerated and recognized the clicking of the camera. At first I used silent mode to reduce the noise but this only allowed two shooting frame rates of single frame or continuous low frame which meant I was missing shots. I reverted back to normal continuous high frames and she soon got used to the whirring of the frames as the mirror slapped back and forth.
The big fella would bark orders at her from the safety of the fence or the rear of the garden, whilst she rarely made a sound. That was until one day when in the sweltering heat she kept opening her beak and sunning on the grass, panting slightly in the heat. I placed the circular water sprayer nearby and had it rotating so that the birdbath and grass was bathed in gentle water droplets and she soon came back, landed and seemed to really like the cooling effect on offer. She then climbed onto the birdbath and opened her wings slightly and made some gentle purring, cooing noises....
I swear she was expressing happiness, joy....
On another blisteringly hot day when the sprayer was on, she came down, walked towards it and opened her wings up running into the water spray. Not once, but many times.
A final observation came with the male and female on the rear garden fence. They sat together, locked beaks like a kiss and then the male took his time gently preening her head feathers and the back of her neck as she made tiny happy sounds. They stayed together like that for several minutes, showing a gentle, softer side to their nature and demonstrating the deep bond between them.
Corvus Corone.... magnificently misunderstood by some!
Paul Williams June 4th 2021
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Nikon D850 Focal length 600mm Shutter speed: 1/500s Aperture f/7.1 iso320 Hand held with Sigma OS Optical stabilization set to OFF control set to ON in position 1 14 Bit uncompressed RAW NEF file size L (8256 x 5504 pixels) FX (36 x 24) Focus mode: AF-C AF-Area mode: 3D-tracking AF-C Priority Selection: Release. Nikon Back button focusing enabled 3D Tracking watch area: Normal 55 Tracking points Exposure mode: Manual exposure mode Metering mode: Matrix metering White balance on: Auto1 (4460k) Colour space: RGB Picture control: Neutral (Sharpening +2)
Sigma 60-600mm f/4.5-6.3DG OS HSM SPORTS. Lee SW150 MKI filter holder with MK2 light shield and custom made velcro fitting for the Sigma lens. Lee SW150 circular polariser glass filter.Lee SW150 Filters field pouch. Hoodman HEYENRG round eyepiece oversized eyecup.Mcoplus professional MB-D850 multi function battery grip 6960.Two Nikon EN-EL15a batteries (Priority to battery in Battery grip). Black Rapid Curve Breathe strap. My Memory 128GB Class 10 SDXC 80MB/s card. Lowepro Flipside 400 AW camera bag.
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LATITUDE: N 51d 28m 27.99s
LONGITUDE: E 0d 8m 10.39s
ALTITUDE: 52.00m
RAW (TIFF) FILE: 130.00MB NEF FILE: 90.4MB
PROCESSED (JPeg) FILE: 45.30MB
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PROCESSING POWER:
Nikon D850 Firmware versions C 1.10 (9/05/2019) LD Distortion Data 2.018 (18/02/20) LF 1.00
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Locandina:
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The municipality of Mongiuffi Melia (ME), not far from Taormina, is made up of two villages, Mongiuffi and Melia, separated by a valley, a bridge joins them, they climb up the opposite ridge of two mountains, looking at each other; in this municipality (defined as a "scattered municipality" for not having a single inhabited center), there are two patron saints, San Sebastian for Melia (his float was built with the money collected by Sicilian soldiers sent to the front, to fight in Greece during the Second World War, hoping in this way to receive His intercession to save their lives), and San Leonard di Noblac (or Abbot) for Mongiuffi; but in this municipality there is also the cult of the "Virgin Mary of the Chain", whose sanctuary attracts pilgrims from everywhere. I have made this description to introduce a singular coincidence that not everyone is aware of, and to do this it is necessary to describe the figure of Saint Leonard (a kind of Saint Francis), and that of the Virgin Mary of the Chain, trying to be concise. Saint Leonard was born in Orléans around 496 (and died in Noblac, on November 6 – the feast day – of 545 or 559), and for most of his life (very interesting) he lived as a hermit; one episode of his life in particular I would like to recall, he received from Clovis, king of the Franks, the privilege of being able to free those prisoners, who he believed had been unjustly imprisoned, so from that moment on, he incessantly committed himself to giving freedom to all those prisoners who were reduced to visibly critical conditions. Let us leave this Saint for a moment, the cult of the “Virgin Mary of the Chain”, this name given to the Blessed Virgin, derives from a prodigious event that occurred in Palermo in 1392, known as the “miracle of the chains”. In short, in August 1392 in Palermo, three men for a glaring miscarriage of justice, were sentenced to death by hanging, shortly before going up to the gallows a violent storm broke out, which forced the three unfortunates and the gendarmes to take refuge in the nearby church of Saint Mary of the Port, close to the sea, also called "Churc of the Chain" due to the presence of a chain that, when positioned, prevented the Saracen pirate ships from accessing the inside of the port; in this holy place, the three condemned, were tied with double chains, in the meantime the door of the church was barred, in fact the storm did not seem to stop and in addition night had come, clearly the execution was now postponed to the next day. The three desperate men, in chains, under the gaze of the gendarmes, approached the painting of the Madonna in tears, imploring her to intercede for them, a voice was heard coming from the painting, which reassured them of their new freedom, this while the chains broke, and the door of the little church was thrown open. From then on, the cult of the Virgin Mary of the Chain spread from Palermo throughout Sicily, and even beyond. Now let's get to the coincidences I mentioned before, both Saint Leonard and the Virgin Mary of the Chain (and also Her Child that She holds in Her arms) carry a long chain in their hands, in fact both the Saint and the Blessed Virgin have given freedom to prisoners, furthermore to access Mongiuffi Melia, coming from Letojanni, you have to pass through a tunnel, called "Gallery of Postoleone" dug in the rock in 1916, with bare hands or with pickaxe blows, as explosives could not be used, by 300 Austrian prisoners, during the First World War (and also on this occasion, in Mongiuffi Melia, there are prisoners forced to do forced labor). Finally, a curiosity, very often from the cult of the Virgin Mary of the Chain, comes a singular name, very common in these parts, both in the masculine with the name of "Cateno" and in the feminine "Catena" (to quote a well-known character, the writer Catena Fiorello). Furthermore, if it rains, whatever the religious procession-feast, with the float carried on the shoulders, the float with the saint does not come out, but if the rain arrives during the event, then the event becomes a source of strong psycho-physical stress for the devotee-bearers (not for the devotee-pullers or devotee-pushers...), as the ground made slippery by the rain (or perhaps, worse, by the presence of mud mixed with water) makes the route risky due to the possibility that one, or more, bearers, could slip, with the possible overturning of the float, and easily imaginable consequences.
The photographic story that I present here was created by assembling photographs taken on November 6, 2022, November 6 and 10 of this year 2024; the heart of the celebration-procession is when the priest hangs a large “cuddurra” (donut) on the hand of Sint Leonard, on that occasion small “cuddure” (donuts) are offered to the population (prepared by hand in the days preceding the procession); there are girls wearing a typical monk's habit-like dress, adorning their head with a veil, they belong to the congregation of the "daughters of Mary" (third order Carmelite); at the end of the procession, with the float that has returned to the church, we witness a rite that has the "affective" purpose of keeping it alive, it is done so as not to lose its memory, even if it has not lost its original meaning, what remains is now only a symbolic fact, it is the ritual of "weighing" (in some centers of Sicily, it has maintained its original meaning) a wooden board is placed "in balance" on one of the two beams that are used to carry the float with the Saint on the shoulders, at the two ends a child is placed on one side, and on the other side a sack with grain, filled until the weight of the grain reaches the weight of the child, and that grain will be given as a gift to the Saint, in reality the symbolic aspect of the procedure remains, and the donation is still made to the Saint, but in paper money.
Postscript: Our Lady of the Chain and Saint Leonard freed from chains, these as such, are not only physical, there are also psychic ones, and perhaps they are the worst….
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Il comune di Mongiuffi Melia (ME), non molto distante da Taormina, è formato da due borghi, Mongiuffi e Melia, separati da una vallata, un ponte li congiunge, essi si inerpicano sul crinale opposto di due monti, guardandosi l’un l’altro; in questo comune (definito “comune sparso” per non avere un centro abitato unico), si hanno due santi patroni, San Sebastiano per Melia (la sua vara fu costruita con i soldi racimolati dai soldati Siciliani mandati al fronte, a combattere in Grecia durante la seconda guerra mondiale, sperando così facendo di ricevere la Sua intercessione per avere salva la vita), e San Leonardo di Noblac (o Abate) per Mongiuffi; ma in questo comune vi è anche il culto per la “Madonna della Catena”, il cui santuario attira pellegrini da ogni dove. Ho fatto questa descrizione, per introdurre una singolare coincidenza della quale non tutti sono a conoscenza, e per far questo è necessario descrivere la figura di San Leonardo (una specie di San Francesco), e quella della Madonna della Catena, cercando di essere sintetico. San Leonardo nasce ad Orléans nel 496 circa (e morto a Noblac, il 6 novembre – giorno della festa – del 545 o 559), per gran parte della sua vita (interessantissima) visse da eremita; un episodio della sua vita in particolare desidero ricordare, egli riceve da Clodoveo, re dei Franchi, il privilegio di poter rendere liberi quei prigionieri, che egli riteneva fossero stati incarcerati ingiustamente, egli così, da quel momento, si impegna incessantemente a dare la libertà a tutti quei prigionieri che erano ridotti in condizioni visibilmente critiche. Lasciamo per un attimo questo Santo, il culto della “Madonna della Catena”, questo nome dato alla Beata Vergine, deriva da un evento prodigioso avvenuto a Palermo nel 1392, conosciuto come “miracolo delle catene”. In breve, nell’agosto del 1392 a Palermo, tre uomini per un eclatante errore giudiziario, furono condannati a morte per impiccagione, poco prima di salire sul patibolo si scatenò un violento temporale, che costrinse i tre malcapitati ed i gendarmi a riparare nella vicina chiesa di S. Maria del Porto, a ridosso del mare, detta anche “Chiesa della Catena” per la presenza di una catena che, quando posizionata, impediva alle navi pirata Saracene di accedere all’interno del porto; in questo luogo santo, i tre condannati, furono legati con doppie catene, nel mentre la porta della chiesa veniva sbarrata, infatti il temporale non accennava a smettere ed in più era subentrata la notte, chiaramente l’esecuzione era oramai rimandata al giorno dopo. I tre disperati, in catene, sotto lo sguardo dei gendarmi, si avvicinarono in lacrime al quadro della Madonna implorandola di intercedere per loro, dal quadro si udì provenire una voce, che li rassicurava sulla sopraggiunta libertà, questo mentre le catene si spezzavano, e la porta della chiesetta si spalancava. Da allora il culto per la Madonna della Catena si diffuse da Palermo in tutta la Sicilia, ed anche oltre. Veniamo adesso alle coincidenze di cui accennavo prima, sia San Leonardo che la Madonna della Catena (ed anche il suo Bimbo che regge in braccio) recano in mano una lunga catena, infatti sia San Leonardo che la Beata Vergine hanno dato la liberà a dei prigionieri, inoltre per accedere a Mongiuffi Melia, provenendo da Letojanni, si deve passare necessariamente da una galleria, chiamata “Galleria di Postoleone” scavata nel 1916 nella roccia, a mani nude o con colpi di piccone, in quanto non si poteva usare l’esplosivo, da parte di 300 prigionieri austriaci, durante la prima guerra mondiale (ed anche in questa occasione, a Mongiuffi Melia, si ha la presenza di prigionieri costretti ai lavori forzati). Infine una curiosità, molto spesso dal culto della Madonna della Catena, proviene un singolare nome, molto comune da queste parti, sia al maschile col nome di “Cateno” che al femminile, “Catena” (per citare un personaggio noto, la scrittrice Catena Fiorello). Inoltre, se piove, qualsiasi sia la processione-festa religiosa, con la vara portata in spalla, la vara col santo non esce, se invece la pioggia arriva durante la manifestazione, allora l’evento acquista per i devoti-portatori (non per i devoti-tiratori o devoti-spingitori…) un motivo di forte stress psico-fisico, in quanto il terreno reso scivoloso dalla pioggia (o magari, peggio, dalla presenza di fango misto ad acqua) rende rischioso il percorso per la possibilità che uno, o più portatori, possano scivolare, con il possibile ribaltamento della vara, e conseguenze facilmente immaginabili.
Il racconto fotografico che qui presento, è stato realizzato assemblando fotografie fatte il 6 novembre del 2022, il 6 ed il 10 novembre di quest’anno 2024; il fulcro della festa-processione è quando il sacerdote appende una grande cuddurra (ciambella) sulla mano di San Leonardo, in quella occasione piccole cuddure vengono offerte alla popolazione (preparate ed intrecciate a mano nei giorni precedenti la processione); sono presenti delle ragazze che indossano un tipico vestito “tipo saio di monaco”, adornando il capo con un velo, appartengono alla congregazione delle “figlie di Maria” (terz’ordine carmelitano); alla fine della processione, con la vara che ha fatto rientro in chiesa, si assiste ad un rito che ha lo scopo “affettivo” di tenerlo in vita, viene fatto per non disperderne la memoria, pur non avendo perso il suo significato originario, quel che resta è oramai solamente un fatto simbolico, è il rito della “pesatura” (in alcuni centri della Sicilia, esso ha mantenuto il suo significato originario) un asse di legno viene messo “in equilibrio” su di una delle due travi che servono a portare in spalla la vara col Santo, alle due estremità si pongono da un lato un bimbo/a, e dall’altro lato un sacco con del grano, riempito fino a quando il peso del grano raggiungerà il peso del bimbo/a, e quel grano verrà dato in dono al Santo, in realtà resta l’aspetto simbolico della procedura, la donazione viene ugualmente fatta al Santo, ma in cartamoneta.
P.S. La Madonna della Catena e San Leonardo liberavano dalle catene, queste in quanto tali, non sono solo fisiche, ci sono anche quelle psichiche, e forse sono le peggiori….
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Execution of P Zrinyi, F Nadasdy and F Frangepan (detail)
Unknown Master,1671, Hungarian National Museum
there was a cluster of very bushy bay trees growing through these rocks, totally blocking the view of the oaks beyond -- so they got lopped. the remaining stumps almost look like rocks themselves!
A CLOSER LOOK AT CORVUS CORONE
LEGEND AND MYTHOLOGY
Crows appear in the Bible where Noah uses one to search for dry land and to check on the recession of the flood. Crows supposedly saved the prophet, Elijah, from famine and are an Inuit deity. Legend has it that England and its monarchy will end when there are no more crows in the Tower of London. And some believe that the crows went to the Tower attracted by the regular corpses following executions with written accounts of their presence at the executions of Anne Boleyn and Jane Gray.
In Welsh mythology, unfortunately Crows are seen as symbolic of evilness and black magic thanks to many references to witches transforming into crows or ravens and escaping. Indian legend tells of Kakabhusandi, a crow who sits on the branches of a wish-fulfilling tree called Kalpataru and a crow in Ramayana where Lord Rama blessed the crow with the power to foresee future events and communicate with the souls.
In Native American first nation legend the crow is sometimes considered to be something of a trickster, though they are also viewed positively by some tribes as messengers between this world and the next where they carry messages from the living to those deceased, and even carry healing medicines between both worlds. There is a belief that crows can foresee the future. The Klamath tribe in Oregon believe that when we die, we fly up to heaven as a crow. The Crow can also signify wisdom to some tribes who believe crows had the power to talk and were therefore considered to be one of the wisest of birds. Tribes with Crow Clans include the Chippewa (whose Crow Clan and its totem are called Aandeg), the Hopi (whose Crow Clan is called Angwusngyam or Ungwish-wungwa), the Menominee, the Caddo, the Tlingit, and the Pueblo tribes of New Mexico.
The crow features in the Nanissáanah (Ghost dance), popularized by Jerome Crow Dog, a Brulé Lakota sub-chief and warrior born at Horse Stealing Creek in Montana Territory in 1833, the crow symbolizing wisdom and the past, when the crow had became a guide and acted as a pathfinder during hunting. The Ghost dance movement was originally created in 1870 by Wodziwob, or Gray Hair, a prophet and medicine man of the Paiute tribe in an area that became known as Nevada. Ghost dancers wore crow and eagle feathers in their clothes and hair, and the fact that the Crow could talk placed it as one of the sages of the animal kingdom.
The five day dances seeking trance,prophecy and exhortations would eventually play a major part in the pathway towards the white man's broken treaties, the infamous battle at Wounded knee and the surrender of Matȟó Wanáȟtaka (Kicking Bear), after officials began to fear the ghost dancers and rituals which seemed to occur prior to battle.
Historically the Vikings are the group who made so many references to the crow, and Ragnarr Loðbrók and his sons used this species in his banner as well as appearances in many flags and coats of arms. Also, it had some kind of association with Odin, one of their main deities. Norse legend tells us that Odin is accompanied by two crows. Hugin, who symbolizes thought, and Munin, who represents a memory. These two crows were sent out each dawn to fly the entire world, returning at breakfast where they informed the Lord of the Nordic gods of everything that went on in their kingdoms. Odin was also referred to as Rafnagud (raven-god).
The raven appears in almost every skaldic poem describing warfare.Coins dating back to 940's minted by Olaf Cuaran depict the Viking war standard, the Raven and Viking war banners (Gonfalon) depicted the bird also.
In Scandinavian legends, crows are a representative of the Goddess of Death, known as Valkyrie (from old Norse 'Valkyrja'), one of the group of maidens who served the Norse deity Odin, visiting battlefields and sending him the souls of the slain worthy of a place in Valhalla. Odin ( also called Wodan, Woden, or Wotan), preferred that heroes be killed in battle and that the most valiant of souls be taken to Valhöll, the hall of slain warriors. It is the crow that provides the Valkyries with important information on who should go. In Hindu ceremonies that are associated to ancestors, the crow has an important place in Vedic rituals. They are seen as messengers of death in Indian culture too.
In Germanic legend, Crows are seen as psychonomes, meaning the act of guiding spirits to their final destination, and that the feathers of a crow could cure a victim who had been cursed. And yet, a lone black crow could symbolize impending death, whilst a group symbolizes a lucky omen! Vikings also saw good omens in the crow and would leave offerings of meat as a token.
The crow also has sacred and prophetic meaning within the Celtic civilization, where it stood for flesh ripped off due to combat and Morrighan, the warrior goddess, often appears in Celtic mythology as a raven or crow, or else is found to be in the company of the birds. Crow is sacred to Lugdnum, the Celtic god of creation who gave his name to the city of Lug
In Greek mythology according to Appolodorus, Apollo is supposedly responsible for the black feathers of the crow, turning them forever black from their pristine white original plumage as a punishment after they brought news that Κορωνις (Coronis) a princess of the Thessalian kingdom of Phlegyantis, Apollo's pregnant lover had left him to marry a mortal, Ischys. In one legend, Apollo burned the crows feathers and then burned Coronis to death, in another Coronis herself was turned into a black crow, and another that she was slain by the arrows of Αρτεμις (Artemis - twin to Apollo). Koronis was later set amongst the stars as the constellation Corvus ("the Crow"). Her name means "Curved One" from the Greek word korônis or "Crow" from the word korônê.
A similar Muslim legend allegedly tells of Muhammad, founder of Islam and the last prophet sent by God to Earth, who's secret location was given away by a white crow to his seekers, as he hid in caves. The crow shouted 'Ghar Ghar' (Cave, cave) and thus as punishment, Muhammad turned the crow black and cursed it for eternity to utter only one phrase, 'Ghar, ghar). Native Indian legend where the once rainbow coloured crows became forever black after shedding their colourful plumage over the other animals of the world.
In China the Crow is represented in art as a three legged bird on a solar disk, being a creature that helps the sun in its journey. In Japan there are myths of Crow Tengu who were priests who became vain, and turned into this spirit to serve as messengers until they learn the lesson of humility as well as a great Crow who takes part in Shinto creation stories.
In animal spirit guides there are general perceptions of what sightings of numbers of crows actually mean:
1 Crow Meaning: To carry a message from your near one who died recently.
2 Crows Meaning: Two crows sitting near your home signifies some good news is on your way.
3 Crows Meaning: An upcoming wedding in your family.
4 Crows Meaning: Symbolizes wealth and prosperity.
5 Crows Meaning: Diseases or pain.
6 Crows Meaning: A theft in your house!
7 Crows Meaning: Denotes travel or moving from your house.
8 Crows Meaning: Sorrowful events
Crows are generally seen as the symbolism when alive for doom bringing, misfortune and bad omens, and yet a dead crow symbolises potentially bringing good news and positive change to those who see it. This wonderful bird certainly gets a mixed bag of contradictory mythology and legend over the centuries and in modern days is often seen as a bit of a nuisance, attacking and killing the babies of other birds such as Starlings, Pigeons and House Sparrows as well as plucking the eyes out of lambs in the field, being loud and noisy and violently attacking poor victims in a 'crow court'....
There is even a classic horror film called 'THE CROW' released in 1994 by Miramax Films, directed by Alex Proyas and starring Brandon Lee in his final film appearance as Eric Draven, who is revived by a Crow tapping on his gravestone a year after he and his fiancée are murdered in Detroit by a street gang. The crow becomes his guide as he sets out to avenge the murders. The only son of martial arts expert Bruce Lee, Brandon lee suffered fatal injuries on the set of the film when the crew failed to remove the primer from a cartridge that hit Lee in the abdomen with the same force as a normal bullet. Lee died that day, March 31st 1993 aged 28.
The symbolism of the Crow resurrecting the dead star and accompanying him on his quest for revenge was powerful, and in some part based on the history of the carrion crow itself and the original film grossed more than $94 Million dollars with three subsequent sequels following.
TAKING A CLOSER LOOK
So let's move away from legend, mythology and stories passed down from our parents and grandparents and look at these amazing birds in isolation.
Carrion crow are passerines in the family Corvidae a group of Oscine passerine birds including Crows, Ravens, Rooks, Jackdaws, Jays, Magpies, Treepies, Choughs and Nutcrackers. Technically they are classed as Corvids, and the largest of passerine birds. Carrion crows are medium to large in size with rictal bristles and a single moult per year (most passerines moult twice). Carrion crow was one of the many species originally described by Swedish naturalist Carl Linnaeus (Carl Von Linne after his ennoblement) in his 1758 and 1759 editions of 'SYSTEMA NATURAE', and it still bears its original name of Corvus corone, derived from the Latin of Corvus, meaning Raven and the Greek κορώνη (korōnē), meaning crow.
Carrion crow are of the Animalia kingdom Phylum: Chordata Class: Aves Order: Passeriformes Family: Corvidae Genus: Corvus and Species: Corvus corone
Corvus corone can reach 45-47cm in length with a 93-104cm wingspan and weigh between 370-650g. They are protected under The Wildlife and Countryside Act 1981 in the United Kingdom with a Green UK conservation status which means they are of least concern with more than 1,000,000 territories. Breeding occurs in April with fledging of the chicks taking around twenty nine days following an incubation period of around twenty days with 3 to 4 eggs being the average norm.
They are abundant in the UK apart from Northwest Scotland and Ireland where the Hooded crow (Corvus cornix) was considered the same species until 2002. They have a lifespan of around four years, whilst Crow species can live to the age of Twenty years old, and the oldest known American crow in the wild was almost Thirty years old. The oldest documented captive crow died at age Fifty nine. They are smaller and have a shorter lifespan than the Raven, which again is used as a symbol in history to live life to the full and not waste a moment!
They are often mistaken for the Rook (Corvus frugilegus), a similar bird, though in the UK, the Rook is actually technically smaller than the Carrion crow averaging 44-46cm in length, 81-99cm wingspan and weighing up to 340g. Rooks have white beaks compared to the black beaks of Carrion crow, a more steeply raked ratio from head to beak, and longer straighter beaks as well as a different plumage pattern. There are documented cases in the UK of singular and grouped Rooks attacking and killing Carrion crows in their territory. Rooks nest in colonies unlike Carrion crows. Carrion crows have only a few natural enemies including powerful raptors such as the northern goshawk, the peregrine falcon, the Eurasian eagle-owl and the golden eagle which will all readily hunt them.
Regarded as one of the most intelligent birds, indeed creatures on the planet, studies suggest that Corvids cognitive abilities can rival that of primates such as chimpanzees and gorillas and even provide clues to understanding human intelligence. Crows have relatively large brains for their body size, compared to other animals. Their encephalization quotient (EQ) a ratio of brain to body size, adjusted for size because there isn’t a linear relationship is 4.1. That is remarkably close to chimps at 4.2 whilst humans are 8.1. Corvids also have a very high neuronal density, the number of neurons per gram of brain, factoring in the number of cortical neurons, neuron packing density, interneuronal distance and axonal conduction velocity shows that Corvids score high on this measure as well, with humans scoring the highest.
A corvid's pallium is packed with more neurons than a great ape's. Corvids have demonstrated the ability to use a combination of mental tools such as imagination, and anticipation of future events. They can craft tools from twigs and branches to hook grubs from deep recesses, they can solve puzzles and intricate methods of gaining access to food set by humans., and have even bent pieces of wire into hooks to obtain food. They have been proven to have a higher cognitive ability level than seven year old humans.
Communications wise, their repertoire of wraw-wraw's is not fully understood, but the intensity, rhythm, and duration of caws seems to form the basis of a possible language. They also remember the faces of humans who have hindered or hurt them and pass that information on to their offspring.
Aesop's fable of 'The Crow and the Pitcher, tells of a thirsty crow which drops stones into a water pitcher to raise the water level and enable it to take a drink. Scientists have conducted tests to see whether crows really are this intelligent. They placed floating treats in a deep tube and observed the crows indeed dropping dense objects carefully selected into the water until the treat floated within reach. They had the intelligence to pick up, weigh and discount objects that would float in the water, they also did not select ones that were too large for the container.
Pet crows develop a unique call for their owners, in effect actually naming them. They also know to sunbathe for a dose of vitamin D, regularly settling on wooden garden fences, opening their mouths and wings and raising their heads to the sun. In groups they warn of danger and communicate vocally. They store a cache of food for later if in abundance and are clever enough to move it if they feel it has been discovered. They leave markers for their cache. They have even learned to place walnuts and similar hard food items under car tyres at traffic lights as a means of cracking them!
Crows regularly gather around a dead fellow corvid, almost like a funeral, and it is thought they somehow learn from each death. They can even remember human faces for decades.Crows group together to attack larger predators and even steal their food, and they have different dialects in different areas, with the ability to mimic the dialect of the alpha males when they enter their territory!
They have a twenty year life span, the oldest on record reaching the age of Fifty nine. Crows can leave gifts for those who feed them such as buttons or bright shiny objects as a thank you, and they even kiss and make up after an argument, having mated for life.
In mythology they are associated with good and bad luck, being the bringers of omens and even witchcraft and are generally reviled for their attacks on baby birds and small mammals. They have an attack method of to stunning smaller birds before consuming them, tearing violently at smaller, less aggressive birds, which is simply down to the fact that they are so highly intelligent, and also the top of the food chain. Their diet includes over a thousand different items: Dead animals (as their name suggests), invertebrates, grain, as well as stealing eggs and chicks from other birds' nests, worms, insects, fruit, seeds, kitchen scraps. They are highly adaptable when food sources grow scarce. I absolutely love them, they are magnificent, bold, beautiful and incredibly interesting to watch and though at times it is hard to witness attacks made by them, I cannot help but adore them for so many other and more important reasons.
OBSERVATIONS ON THE PAIR IN MY GARDEN
Crows have been in the area for a while, but rarely had strayed into my garden, leaving the Magpies to own the territory. Things changed towards the end of May when a beautiful female Carrion crow appeared and began to take some of the food that I put down for the other birds. Within a few days she began to appear regularly, on occasions stocking up on food, whilst other times placing pieces in the birdbath to soften them. She would stand on the birdbath and eat and drink and come back over the course of the day to eat the softened food.
Shortly afterwards she brought along her mate, a tall and handsome fella, much larger than her who was also very vocal if he felt she was getting a little too close to me. By now I had moved from a seated position from the patio as an observer, to laying on a mat just five feet from the birdbath with my Nikon so that I could photograph the pair as they landed, scavenged and fed. She was now confident enough to let me be very close, and she even tolerated and recognized the clicking of the camera. At first I used silent mode to reduce the noise but this only allowed two shooting frame rates of single frame or continuous low frame which meant I was missing shots. I reverted back to normal continuous high frames and she soon got used to the whirring of the mechanisms as the mirror slapped back and forth.
The big fella would bark orders at her from the safety of the fence or the rear of the garden, whilst she rarely made a sound. That was until one day when in the sweltering heat she kept opening her beak and sunning on the grass, panting slightly in the heat. I placed the circular water sprayer nearby and had it rotating so that the birdbath and grass was bathed in gentle water droplets and she soon came back, landed and seemed to really like the cooling effect on offer. She then climbed onto the birdbath and opened her wings slightly and made some gentle purring, cooing noises....
I swear she was expressing happiness, joy....
On another blisteringly hot day when the sprayer was on, she came down, walked towards it and opened her wings up running into the water spray. Not once, but many times.
A further revelation into the unseen sides to these beautiful birds came with the male and female on the rear garden fence. They sat together, locked beaks like a kiss and then the male took his time gently preening her head feathers and the back of her neck as she made tiny happy sounds. They stayed together like that for several minutes, showing a gentle, softer side to their nature and demonstrating the deep bond between them. Into July and the pair started to bring their three youngsters to my garden, the nippers learning to use the birdbath for bathing and dipping food, the parents attentive as ever. Two of the youngsters headed off once large enough and strong enough.
I was privileged to be in close attendance as the last juvenile was brought down by the pair, taught to take food and then on a night in July, to soar and fly with it's mother in the evening sky as the light faded. She would swoop and twirl, and at regular intervals just touch the juvenile in flight with her wing tip feathers, as if to reassure it that she was close in attendance. What an amazing experience to view. A few days later, the juvenile, though now gaining independence and more than capable of tackling food scraps in the garden, was still on occasions demand feeding from it's mother who was now teaching him to take chicken breast, hotdogs or digestive biscuits and bury them in the garden beds for later delectation.
The juvenile also liked to gather up peanuts and bury them in the grass. On one occasion I witnessed a pair of rambunctious Pica Pica (Magpies), chasing the young crow on rooftops, leaping at him no matter how hard he tried to get away. He defended himself well and survived the attacks, much to my relief.
Into August and the last youngster remained with the adults, though now was very independent even though he still spent time with his parents on rooftops, and shared food gathering duties with his mum. Hotdog sausages were their favourite choice, followed by fish fingers and digestive biscuits which the adult male would gather up three at a time.
Corvus Corone.... magnificently misunderstood by some!
Paul Williams June 4th 2021
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Photograph taken at an altitude of Sixty two metres at 13:19pm on a cold and rainy afternoon on Wednesday 19th May 2021, off Hythe Avenue and Chessington Avenue in Bexleyheath, Kent.
Here we see a large adult Carrion crow (Corvus corone) , a passerine bird of the family Corvidae and the genus Raven (Higher classification: Corvus), which is native to western Europe and eastern Asia.
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Nikon D850 Focal length 600mm Shutter speed: 1/800s Electronic front-curtain Aperture f/6.3 iso250 Tripod mounted with Tamron VC Vibration Control set to position 3. Image area FX (36 x 24) NEF RAW L (4128 x 2752). JPeg basic (14 bit uncompressed) AF-C Priority Selection: Release. Nikon Back button focusing enabled. AF-S Priority selection: Focus. 3D Tracking watch area: Normal 55 Tracking points Exposure mode: Manual exposure mode Metering mode: Matrix metering White balance on: Auto1 (5160k) Colour space: RGB Picture control: Neutral (Sharpening +2)
Tamron SP 150-600mm F/5-6.3 Di VC USD G2. Nikon GP-1 GPS module. Lee SW150 MKII filter holder. Lee SW150 95mm screw in adapter ring. Lee SW150 circular polariser glass filter.Lee SW150 Filters field pouch. Hoodman HEYENRG round eyepiece oversized eyecup.Manfrotto MT057C3-G Carbon fiber Geared tripod 3 sections. Neewer Carbon Fiber Gimble tripod head 10088736 with Arca Swiss standard quick release plate. Neewer 9996 Arca Swiss release plate P860 x2.Jessops Tripod bag. Mcoplus professional MB-D850 multi function battery grip 6960.Two Nikon EN-EL15a batteries (Priority to battery in Battery grip). Black Rapid Curve Breathe strap. My Memory 128GB Class 10 SDXC 80MB/s card. Lowepro Flipside 400 AW camera bag.
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LATITUDE: N 51d 28m 27.99s
LONGITUDE: E 0d 8m 10.43s
ALTITUDE: 54.0m
RAW (TIFF) FILE: 130.00MB NEF FILE: 91.2MB
PROCESSED (JPeg) FILE: 38.20MB
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St Albans Cathedral, also known as the Cathedral and Abbey Church of St Alban, is a Church of England cathedral church within St Albans, England. At 84 metres (276 ft), its nave is the longest of any cathedral in England. With much of its present architecture dating from Norman times, it was formerly known as St Albans Abbey before it became a cathedral in 1877. It is the second longest cathedral in the United Kingdom (after Winchester). Local residents often call it "the abbey", although the present cathedral represents only the church of the old Benedictine abbey.
The abbey church, although legally a cathedral church, differs in certain particulars from most of the other cathedrals in England: it is also used as a parish church, of which the dean is rector. He has the same powers, responsibilities and duties as the rector of any other parish.
Alban was a pagan living in the Roman city of Verulamium, now Verulamium Park, in St Albans, in Hertfordshire, England, about 22 miles (35 km) north of London along Watling Street. Before Christianity became the official religion of the Roman Empire, local Christians were being persecuted by the Romans. Alban sheltered their priest, Saint Amphibalus, in his home and was converted to the Christian faith by him. When the soldiers came to Alban's house looking for the priest, Alban exchanged cloaks with the priest and let himself be arrested in his place. Alban was taken before the magistrate, where he avowed his new Christian faith and was condemned for it. He was beheaded, according to legend, on the spot where the cathedral named after him now stands. The site is on a steep hill and legend has it that his head rolled down the hill after being cut off and that a well sprang up at the point where it stopped.
A well certainly exists today and the road up to the cathedral is named Holywell Hill. However the current well structure is no older than the late 19th century and it is thought that the name of the street derives from the "Halywell" river and "Halywell Bridge", not from the well.
The date of Alban's execution is a matter of some debate and is generally given as "circa 250"—scholars generally suggest dates of 209, 254 or 304.
History of the abbey and cathedral
A memoria over the execution point and holding the remains of Alban existed at the site from the mid-4th century (possibly earlier); Bedementions a church and Gildas a shrine. Bishop Germanus of Auxerre visited in 429 and took a portion of the apparently still bloody earth away. The style of this structure is unknown; the 13th century chronicler Matthew Paris (see below) claimed that the Saxons destroyed the building in 586.
Saxon buildings
Offa II of Mercia, who ruled in the 8th century, is said to have founded the Benedictine abbey and monastery at St Albans. All later religious structures are dated from the foundation of Offa's abbey in 793. The abbey was built on Holmhurst Hill—now Holywell Hill—across the River Ver from the ruins of Verulamium. Again there is no information to the form of the first abbey. The abbey was probably sacked by the Danes around 890 and, despite Paris's claims, the office of abbot remained empty from around 920 until the 970s when the efforts of Dunstanreached the town.
There was an intention to rebuild the abbey in 1005 when Abbot Ealdred was licensed to remove building material from Verulamium. With the town resting on clay and chalk the only tough stone is flint. This was used with a lime mortar and then either plastered over or left bare. With the great quantities of brick, tile and other stone in Verulamium the Roman site became a prime source of building material for the abbeys, and other projects in the area, up to the 18th century. Sections demanding worked stone used Lincolnshire limestone (Barnack stone) from Verulamium, later worked stones include Totternhoe freestone from Bedfordshire, Purbeck marble, and different limestones (Ancaster, Chilmark, Clipsham, etc.).
Renewed Viking raids from 1016 stalled the Saxon efforts and very little from the Saxon abbey was incorporated in the later forms.
The nave. The north wall (left) features a mix of Norman arches dating back to 1077 and arches in the Early English style of 1200.
Norman abbey
Much of the current layout and proportions of the structure date from the first Norman abbot, Paul of Caen (1077–1093). The 14th abbot, he was appointed by the new Archbishop of Canterbury, Lanfranc.
Building work started in the year of Abbot Paul's arrival. The design and construction was overseen by the Norman Robert the Mason. The plan has very limited Anglo-Saxon elements and is clearly influenced by the French work at Cluny, Bernay, and Caen and shares a similar floor plan to Saint-Étienne and Lanfranc's Canterbury—although the poorer quality building material was a new challenge for Robert and he clearly borrowed some Roman techniques, learned while gathering material in Verulamium. To take maximum use of the hilltop the abbey was oriented to the south-east. The cruciform abbey was the largest built in England at that time, it had a chancel of four bays, a transept containing seven apses, and a nave of ten bays—fifteen bays long overall. Robert gave particular attention to solid foundations, running a continuous wall of layered bricks, flints and mortar below and pushing the foundations down to twelve feet to hit bedrock. Below the crossing tower special large stones were used.
The tower was a particular triumph—it is the only 11th century great crossing tower still standing in England. Robert began with special thick supporting walls and four massive brick piers. The four-level tower tapers at each stage with clasping buttresses on the three lower levels and circular buttresses on the fourth stage. The entire structure masses 5,000 tons and is 144 feet high. The tower was probably topped with a Norman pyramidal roof; the current roof is flat. The original ringing chamber had five bells—two paid for by the Abbot, two by a wealthy townsman, and one donated by the rector of Hoddesdon. None of these bells has survived.
There was a widespread belief that the abbey had two additional, smaller towers at the west end. No remains have been found.
The monastic abbey was completed in 1089 but not consecrated until Holy Innocents' Day, 1115, (28 Dec) by the Archbishop of Rouen. King Henry I attended as did many bishops and nobles.
A nunnery (Sopwell Priory) was founded nearby in 1140.
Internally the abbey was bare of sculpture, almost stark. The plaster walls were coloured and patterned in parts, with extensive tapestries adding colour. Sculptural decoration was added, mainly ornaments, as it became more fashionable in the 12th century—especially after the Gothic style arrived in England around 1170.
In the current structure the original Norman arches survive principally under the central tower and on the north side of the nave. The arches in the rest of the building are Gothic, following medieval rebuilding and extensions, and Victorian era restoration.
The abbey was extended in the 1190s by Abbot John de Cella (also known as John of Wallingford) (1195–1214); as the number of monks grew from fifty to over a hundred, the abbey was extended westwards with three bays added to the nave. The severe Norman west front was also rebuilt by Hugh de Goldclif—although how is uncertain, it was very costly but its 'rapid' weathering and later alterations have erased all but fragments. A more prominent shrine and altar to Saint Amphibalus were also added. The work was very slow under de Cella and was not completed until the time of Abbot William de Trumpington (1214–35). The low Norman tower roof was demolished and a new, much higher, broached spire was raised, sheathed in lead.
The St Albans Psalter (ca. 1130–45) is the best known of a number of important Romanesque illuminated manuscripts produced in the Abbey scriptorium. Later, Matthew Paris, a monk at St Albans from 1217 until his death in 1259, was important both as a chronicler and an artist. Eighteen of his manuscripts survive and are a rich source of contemporary information for historians.
Nicholas Breakspear was born near St Albans and applied to be admitted to the abbey as a novice, but he was turned down. He eventually managed to be accepted into an abbey in France. In 1154 he was elected Pope Adrian IV, the only English Pope there has ever been. The head of the abbey was confirmed as the premier abbot in England also in 1154.
13th to 15th centuries
An earthquake shook the abbey in 1250 and damaged the eastern end of the church. In 1257 the dangerously cracked sections were knocked down—three apses and two bays. The thick Presbytery wall supporting the tower was left. The rebuilding and updating was completed during the rule of Abbot Roger de Norton (1263–90).
On 10 October 1323 two piers on the south side of the nave collapsed dragging down much of the roof and wrecking five bays. Mason Henry Wy undertook the rebuilding, matching the Early English style of the rest of the bays but adding distinctly 14th century detailing and ornaments. The shrine to St Amphibalus had also been damaged and was remade.
Abbey Gateway, now part of St. Albans School.
Richard of Wallingford, abbot from 1297 to 1336 and a mathematician and astronomer, designed a celebrated clock, which was completed by William of Walsham after his death, but apparently destroyed during the reformation.
A new gateway, now called the Abbey Gateway, was built to the abbey grounds in 1365, which was the only part of the monastery buildings (besides the church) to survive the dissolution, later being used as a prison and now part of St Albans School. The other monastic buildings were located to the south of the gateway and church.
In the 15th century a large west window of nine main lights and a deep traced head was commissioned by John of Wheathampstead. The spire was reduced to a 'Hertfordshire spike', the roof pitch greatly reduced and battlements liberally added. Further new windows, at £50 each, were put in the transept by Abbot Wallingford (also known as William of Wallingford), who also had a new high altar screen made.
Dissolution and after
After the death of Abbot Ramryge in 1521 the abbey fell into debt and slow decay under three weak abbots. At the time of the Dissolution of the Monasteries and its surrender on 5 December 1539 the income was £2,100 annually. The abbot and remaining forty monks were pensioned off and then the buildings were looted. All gold, silver and gilt objects were carted away with all other valuables; stonework was broken and defaced and graves opened to burn the contents.
The abbey became part of the diocese of Lincoln in 1542 and was moved to the diocese of London in 1550. The buildings suffered—neglect, second-rate repairs, even active damage. Richard Lee purchased all the buildings, except the church and chapel and some other Crown premises, in 1550. Lee then began the systematic demolition for building material to improve Lee Hall at Sopwell. In 1551, with the stone removed, Lee returned the land to the abbot. The area was named Abbey Ruins for the next 200 years or so.
In 1553 the Lady chapel became a school, the Great Gatehouse a town jail, some other buildings passed to the Crown, and the Abbey Church was sold to the town for £400 in 1553 by King Edward VI to be the church of the parish.
The cost of upkeep fell upon the town, although in 1596 and at irregular intervals later the Archdeacon was allowed to collect money for repairs by Brief in the diocese. After James I visited in 1612 he authorised another Brief, which collected around £2,000—most of which went on roof repairs. The English Civil War slashed the monies spent on repairs, while the abbey was used to hold prisoners of war and suffered from their vandalism, as well as that of their guards. Most of the metal objects that had survived the Dissolution were also removed and other ornamental parts were damaged in Puritan sternness. Another round of fund-raising in 1681–84 was again spent on the roof, repairing the Presbytery vault. A royal grant from William and Mary in 1689 went on general maintenance, 'repairs' to conceal some of the unfashionable Gothic features, and on new internal fittings. There was a second royal grant from William in 1698.
By the end of the 17th century the dilapidation was sufficient for a number of writers to comment upon it.
In 1703, from 26 November to 1 December, the Great Storm raged across southern England; the abbey lost the south transept window which was replaced in wood at a cost of £40. The window was clear glass with five lights and three transoms in an early Gothic Revival style by John Hawgood. Other windows, although not damaged in the storm, were a constant drain on the abbey budget in the 18th century.
A brief in 1723–24, seeking £5,775, notes a great crack in the south wall, that the north wall was eighteen inches from vertical, and that the roof timbers were decayed to the point of danger. The money raised was spent on the nave roof over ten bays.
Another brief was not issued until 1764. Again the roof was rotting, as was the south transept window, walls were cracked or shattered in part and the south wall had subsided and now leant outwards. Despite a target of £2,500 a mere £600 was raised.
In the 1770s the abbey came close to demolition; the expense of repairs meant a scheme to destroy the abbey and erect a smaller church almost succeeded.
A storm in 1797 caused some subsidence, cracking open graves, scattering pavement tiles, flooding the church interior and leaving a few more arches off-vertical.
19th century
The Wallingford Screen of c. 1480—the statues are Victorian replacements (1884–89) of the originals, destroyed in the Dissolution of the Monasteries, when the screen itself was also damaged. Statues of St Alban and St Amphibalus stand on either side of the altar.
This century was marked with a number of repair schemes. The abbey received some money from the 1818 "Million Act", and in 1820 £450 was raised to buy an organ—a second-hand example made in 1670.
The major efforts to revive the abbey church came under four men—L. N. Cottingham, Rector H. J. B. Nicholson, and, especially, George Gilbert Scott and Edmund Beckett, first Baron Grimthorpe.
In February 1832 a portion of the clerestory wall fell through the roof of the south aisle, leaving a hole almost thirty feet long. With the need for serious repair work evident the architect Lewis Nockalls Cottingham was called in to survey the building. His Survey was presented in 1832 and was worrying reading: everywhere mortar was in a wretched condition and wooden beams were rotting and twisting. Cottingham recommended new beams throughout the roof and a new steeper pitch, removal of the spire and new timbers in the tower, new paving, ironwork to hold the west transept wall up, a new stone south transept window, new buttresses, a new drainage system for the roof, new ironwork on almost all the windows, and on and on. He estimated a cost of £14,000. A public subscription of £4,000 was raised, of which £1,700 vanished in expenses. With the limited funds the clerestory wall was rebuilt, the nave roof re-leaded, the tower spike removed, some forty blocked windows reopened and glazed, and the south window remade in stone.
Henry Nicholson, rector from 1835 to 1866, was also active in repairing the abbey church—as far as he could, and in uncovering lost or neglected Gothic features.
In 1856 repair efforts began again; £4,000 was raised and slow moves started to gain the abbey the status of cathedral. George Gilbert Scottwas appointed the project architect and oversaw a number of works from 1860 until his death in 1878.
Scott began by having the medieval floor restored, necessitating the removal of tons of earth, and fixing the north aisle roof. From 1872–77 the restored floors were re-tiled in matching stone and copies of old tile designs. A further 2,000 tons of earth were shifted in 1863 during work on the foundation and a new drainage system. In 1870 the tower piers were found to be badly weakened with many cracks and cavities. Huge timbers were inserted and the arches filled with brick as an emergency measure. Repair work took until May 1871 and cost over £2,000. The south wall of the nave was now far from straight; Scott reinforced the north wall and put in scaffolding to take the weight of the roof off the wall, then had it jacked straight in under three hours. The wall was then buttressed with five huge new masses and set right. Scott was lauded as "saviour of the Abbey." From 1870–75 around £20,000 was spent on the abbey.
In 1845 St Albans was transferred from the Diocese of Lincoln to the Diocese of Rochester. Then, in 1875, the Bishopric of St Albans Act was passed and on 30 April 1877 the See of St Albans was created, which comprises about 300 churches in the counties of Hertfordshire and Bedfordshire. The then Bishop of Rochester, the Right Revd Dr Thomas Legh Claughton, elected to take the northern division of his old diocese and on 12 June 1877 was enthroned first Bishop of St Albans, a position he held until 1890. He is buried in the churchyard on the north side of the nave.
George Gilbert Scott was working on the nave roof, vaulting and west bay when he died on 27 March 1878. His plans were partially completed by his son, John Oldrid Scott, but the remaining work fell into the hands of Lord Grimthorpe, whose efforts have attracted much controversy—Nikolaus Pevsner calling him a "pompous, righteous bully." However, he donated much of the immense sum of £130,000 the work cost.
Whereas Scott's work had clearly been in sympathy with the existing building, Grimthorpe's plans reflected the Victorian ideal. Indeed, he spent considerable time dismissing and criticising the work of Scott and the efforts of his son.
Grimthorpe first reinstated the original pitch of the roof, although the battlements added for the lower roof were retained. Completed in 1879, the roof was leaded, following on Scott's desires.
1805 engraving of the west front of the abbey showing the lost Wheathampstead window.
His second major project was the most controversial. The west front, with the great Wheathampstead window, was cracked and leaning, and Grimthorpe, never more than an amateur architect, designed the new front himself—attacked as dense, misproportioned and unsympathetic: "His impoverishment as a designer ... [is] evident"; "this man, so practical and ingenious, was utterly devoid of taste ... his great qualities were marred by arrogance ... and a lack of historic sense". Counter proposals were deliberately substituted by Grimthorpe for poorly drawn versions and Grimthorpe's design was accepted?. During building it was considerably reworked in order to fit the actual frontage and is not improved by the poor quality sculpture. Work began in 1880 and was completed in April 1883, having cost £20,000.
The Lady Chapel at the east end of the cathedral.
Grimthorpe was noted for his aversion to the Perpendicular—to the extent that he would have sections he disliked demolished as "too rotten" rather than remade. In his reconstruction, especially of windows, he commonly mixed architectural styles carelessly (see the south aisle, the south choir screen and vaulting). He spent £50,000 remaking the nave. Elsewhere he completely rebuilt the south wall cloisters, with new heavy buttresses, and removed the arcading of the east cloisters during rebuilding the south transept walls. In the south transept he completely remade the south face, completed in 1885, including the huge lancet window group—his proudest achievement—and the flanking turrets; a weighty new tiled roof was also made. In the north transept Grimthorpe had the Perpendicular window demolished and his design inserted—a rose window of circles, cusped circles and lozenges arrayed in five rings around the central light, sixty-four lights in total, each circle with a different glazing pattern.
Grimthorpe continued through the Presbytery in his own style, adapting the antechapel for Consistory Courts, and into the Lady Chapel. After a pointed lawsuit with Henry Hucks Gibbs, first Baron Aldenham over who should direct the restoration, Grimthorpe had the vault remade and reproportioned in stone, made the floor in black and white marble (1893), and had new Victorian arcading and sculpture put below the canopy work. Externally the buttresses were expanded to support the new roof, and the walls were refaced.
As early as 1897, Grimthorpe was having to return to previously renovated sections to make repairs. His use of over-strong cement led to cracking, while his fondness for ironwork in windows led to corrosion and damage to the surrounding stone.
Grimthorpe died in 1905 and was interred in the churchyard. He left a bequest for continuing work on the buildings.
During this century the name St Albans Abbey was given to one of the town's railway stations.
20th century
John Oldrid Scott (died 1913) (George Gilbert Scott's son), despite frequent clashes with Grimthorpe, had continued working within the cathedral. Scott was a steadfast supporter of the Gothic revival and designed the tomb of the first bishop; he had a new bishop's throne built (1903), together with commemorative stalls for Bishop Festing and two Archdeacons, and new choir stalls. He also repositioned and rebuilt the organ (1907). Further work was interrupted by the war.
A number of memorials to the war were added to the cathedral, notably the painting The Passing of Eleanor by Frank Salisbury (stolen 1973) and the reglazing of the main west window, dedicated in 1925.
Following the Enabling Act of 1919 control of the buildings passed to a Parochial Church Council (replaced by the Cathedral Council in 1968), who appointed the woodwork specialist John Rogers as Architect and Surveyor of the Fabric. He uncovered extensive death watch beetledamage in the presbytery vault and oversaw the repair (1930–31). He had four tons of rubbish removed from the crossing tower and the main timbers reinforced (1931–32), and invested in the extensive use of insecticide throughout the wood structures. In 1934, the eight bells were overhauled and four new bells added to be used in the celebration of George V's jubilee.
Cecil Brown was architect and surveyor from 1939 to 1962. At first he merely oversaw the lowering of the bells for the war and established a fire watch, with the pump in the slype. After the war, in the 1950s, the organ was removed, rebuilt and reinstalled and new pews added. His major work was on the crossing tower. Grimthorpe's cement was found to be damaging the Roman bricks: every brick in the tower was replaced as needed and reset in proper mortar by one man, Walter Barrett. The tower ceiling was renovated as were the nave murals. Brown established the Muniments Room to gather and hold all the church documents.
In 1972, to encourage a closer link between celebrant and congregation, the massive nine-ton pulpit along with the choir stalls and permanent pews was dismantled and removed. The altar space was enlarged and improved. New 'lighter' wood (limed oak) choir stalls were put in, and chairs replaced the pews. A new wooden pulpit was acquired from a Norfolk church and installed in 1974. External floodlighting was added in 1975.
A major survey in 1974 revealed new leaks, decay and other deterioration, and a ten-year restoration plan was agreed. Again the roofing required much work. The nave and clerestory roofs were repaired in four stages with new leading. The nave project was completed in 1984 at a total cost of £1.75 million. The clerestory windows were repaired with the corroded iron replaced with delta bronze and other Grimthorpe work on the clerestory was replaced. Seventy-two new heads for the corbel table were made. Grimthorpe's west front was cracking, again due to the use originally of too strong a mortar, and was repaired.
A new visitors' centre was proposed in 1970. Planning permission was sought in 1973; there was a public inquiry and approval was granted in 1977. Constructed to the south side of the cathedral close to the site of the original chapter house of the abbey, the new 'Chapter House' cost around £1 million and was officially opened on 8 June 1982 by Queen Elizabeth. The main building material was 500,000 replica Roman bricks.
Other late 20th-century works include the restoration of Alban's shrine, with a new embroidered canopy, and the stained glass designed by Alan Younger for Grimthorpe's north transept rose window, unveiled in 1989 by Diana, Princess of Wales.
Modern times
The Bishop is the Right Reverend Alan Smith, installed in September 2009. The Venerable Jonathan Smith is Archdeacon of St Albans, installed in October 2008. On 2 July 2004, the Very Reverend Canon Dr Jeffrey John became the ninth Dean of the Cathedral.
Robert Runcie, later Archbishop of Canterbury, was bishop of St Albans from 1970 to 1980 and returned to live in the city after his retirement; he is commemorated by a gargoyle on the Cathedral as well as being buried in the graveyard. Colin Slee, former Dean of Southwark Cathedral, was sub-dean at St Albans under Runcie and then Dean, Peter Moore. The bishop's house is in Abbey Mill Lane, St Albans, as is the house of the Bishop of Hertford. The Reverend Canon Eric James, Chaplain Extraordinary to HM the Queen, was Canon at St Albans for many years.
A commemoration of the 161st birth anniversary of Dr. Jose Rizal
RIZAL PARK (I REMOVED THE INFAMOUS BUILDING BEHIND IT)
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Luneta Park or Rizal Park is one of the major parks in the Philippines located in its capital, the City of Manila. The place was originally named "Bagumbayan" meaning "new village" and was considered an area of execution to the filibusters during the Spanish era, including Dr. Jose Rizal on Dec. 20, 1896. After Spanish Occupation, the area became a promenade and a park. According to faq.ph, the Rizal Monument in Luneta was planned and constructed during the American colonial period of the Philippines through Act No. 243 which was approved by the United States Philippine Commission by the authority of the United States President Theodore Roosevelt on September 28, 1901, and officially inaugurated on December 30, 1913.
(I removed the "photobomber background and I replaced it with a clear skyline.)
Medium: Canon EOS 4000D
Date Taken: May 20, 2023
Copyright 2023. All Rights Reserved.
Reference:
Abrugar, V (2015): 25 Facts You Should Know About Rizal Monument and Luneta Park. Retrieved from faq.ph/25-facts-you-should-know-about-rizal-monument-and-...
"Such was the quality and strength of the man who accepted the end of this present life by shedding his blood after the long imprisonment. He preached the freedom of heavenly peace, yet was thrown into irons by ungodly men; he was locked away in the darkness of prison, though he came bearing witness to the Light of life and deserved to be called a bright and shining lamp by that Light itself, which is Christ. John was baptized in his own blood, though he had been privileged to baptize the Redeemer of the world, to hear the voice of the Father above him, and to see the grace of the Holy Spirit descending upon him. But to endure temporal agonies for the sake of the truth was not a heavy burden for such men as John; rather it was easily borne and even desirable, for he knew eternal joy would be his reward.
Since death was ever near at hand through the inescapable necessity of nature, such men considered it a blessing to embrace it and thus gain the reward of eternal life by acknowledging Christ’s name."
– St Bede the Venerable.
Mosaic from the church of St Ignatius in New York City.
During WWII Poland, brave young women from the Home Army pretended to be courtisanes, to get to German's officer homes and execute them.
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With the rain falling harder, it was a bit of a route march to Holborn and my next church, the stunning St Sepulchre, which was also open.
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St Sepulchre-without-Newgate, also known as the Church of the Holy Sepulchre (Holborn), is an Anglican church in the City of London. It is located on Holborn Viaduct, almost opposite the Old Bailey. In medieval times it stood just outside ("without") the now-demolished old city wall, near the Newgate. It has been a living of St John's College, Oxford, since 1622.
The original Saxon church on the site was dedicated to St Edmund the King and Martyr. During the Crusades in the 12th century the church was renamed St Edmund and the Holy Sepulchre, in reference to the Church of the Holy Sepulchre in Jerusalem. The name eventually became contracted to St Sepulchre.
The church is today the largest parish church in the City. It was completely rebuilt in the 15th century but was gutted by the Great Fire of London in 1666,[1] which left only the outer walls, the tower and the porch standing[2] -. Modified in the 18th century, the church underwent extensive restoration in 1878. It narrowly avoided destruction in the Second World War, although the 18th-century watch-house in its churchyard (erected to deter grave-robbers) was completely destroyed and had to be rebuilt.
The interior of the church is a wide, roomy space with a coffered ceiling[3] installed in 1834. The Vicars' old residence has recently been renovated into a modern living quarter.
During the reign of Mary I in 1555, St Sepulchre's vicar, John Rogers, was burned as a heretic.
St Sepulchre is named in the nursery rhyme Oranges and Lemons as the "bells of Old Bailey". Traditionally, the great bell would be rung to mark the execution of a prisoner at the nearby gallows at Newgate. The clerk of St Sepulchre's was also responsible for ringing a handbell outside the condemned man's cell in Newgate Prison to inform him of his impending execution. This handbell, known as the Execution Bell, now resides in a glass case to the south of the nave.
The church has been the official musicians' church for many years and is associated with many famous musicians. Its north aisle (formerly a chapel dedicated to Stephen Harding) is dedicated as the Musicians' Chapel, with four windows commemorating John Ireland, the singer Dame Nellie Melba, Walter Carroll and the conductor Sir Henry Wood respectively.[4] Wood, who "at the age of fourteen, learned to play the organ" at this church [1] and later became its organist, also has his ashes buried in this church.
The south aisle of the church holds the regimental chapel of the Royal Fusiliers (City of London Regiment), and its gardens are a memorial garden to that regiment.[5] The west end of the north aisle has various memorials connected with the City of London Rifles (the 6th Battalion London Regiment). The church was designated a Grade I listed building on 4 January 1950.
en.wikipedia.org/wiki/St_Sepulchre-without-Newgate
The Early History of St. Sepulchre's—Its Destruction in 1666—The Exterior and Interior—The Early Popularity of the Church—Interments here—Roger Ascham, the Author of the "Schoolmaster"—Captain John Smith, and his Romantic Adventures—Saved by an Indian Girl— St. Sepulchre's Churchyard—Accommodation for a Murderess—The Martyr Rogers—An Odd Circumstance—Good Company for the Dead—A Leap from the Tower—A Warning Bell and a Last Admonition—Nosegays for the Condemned—The Route to the Gallows-tree— The Deeds of the Charitable—The "Saracen's Head"—Description by Dickens—Giltspur Street—Giltspur Street Compter—A Disreputable Condition—Pie Corner—Hosier Lane—A Spurious Relic—The Conduit on Snow Hill—A Ladies' Charity School—Turnagain Lane—Poor Betty!—A Schoolmistress Censured—Skinner Street—Unpropitious Fortune—William Godwin—An Original Married Life.
Many interesting associations—Principally, however, connected with the annals of crime and the execution of the laws of England—belong to the Church of St. Sepulchre, or St. 'Pulchre. This sacred edifice—anciently known as St. Sepulchre's in the Bailey, or by Chamberlain Gate (now Newgate)—stands at the eastern end of the slight acclivity of Snow Hill, and between Smithfield and the Old Bailey. The genuine materials for its early history are scanty enough. It was probably founded about the commencement of the twelfth century, but of the exact date and circumstances of its origin there is no record whatever. Its name is derived from the Holy Sepulchre of our Saviour at Jerusalem, to the memory of which it was first dedicated.
The earliest authentic notice of the church, according to Maitland, is of the year 1178, at which date it was given by Roger, Bishop of Sarum, to the Prior and Canons of St. Bartholomew. These held the right of advowson until the dissolution of monasteries by Henry VIII., and from that time until 1610 it remained in the hands of the Crown. James I., however, then granted "the rectory and its appurtenances, with the advowson of the vicarage," to Francis Phillips and others. The next stage in its history is that the rectory was purchased by the parishioners, to be held in fee-farm of the Crown, and the advowson was obtained by the President and Fellows of St. John the Baptist College, at Oxford.
The church was rebuilt about the middle of the fifteenth century, when one of the Popham family, who had been Chancellor of Normandy and Treasurer of the King's Household, with distinguished liberality erected a handsome chapel on the south side of the choir, and the very beautiful porch still remaining at the south-west corner of the building. "His image," Stow says, "fair graven in stone, was fixed over the said porch."
The dreadful fire of 1666 almost destroyed St. Sepulchre's, but the parishioners set energetically to work, and it was "rebuilt and beautified both within and without." The general reparation was under the direction of Sir Christopher Wren, and nothing but the walls of the old building, and these not entirely, were suffered to remain. The work was done rapidly, and the whole was completed within four years.
"The tower," says Mr. Godwin, "retained its original aspect, and the body of the church, after its restoration, presented a series of windows between buttresses, with pointed heads filled with tracery, crowned by a string-course and battlements. In this form it remained till the year 1790, when it appears the whole fabric was found to be in a state of great decay, and it was resolved to repair it throughout. Accordingly the walls of the church were cased with Portland stone, and all the windows were taken out and replaced by others with plain semi-circular heads, as now seen—certainly agreeing but badly with the tower and porch of the building, but according with the then prevailing spirit of economy. The battlements, too, were taken down, and a plain stone parapet was substituted, so that at this time (with the exception of the roof, which was wagon-headed, and presented on the outside an unsightly swell, visible above the parapet) the church assumed its present appearance." The ungainly roof was removed, and an entirely new one erected, about 1836.
At each corner of the tower—"one of the most ancient," says the author of "Londinium Redivivum," "in the outline of the circuit of London" —there are spires, and on the spires there are weathercocks. These have been made use of by Howell to point a moral: "Unreasonable people," says he, "are as hard to reconcile as the vanes of St. Sepulchre's tower, which never look all four upon one point of the heavens." Nothing can be said with certainty as to the date of the tower, but it is not without the bounds of probability that it formed part of the original building. The belfry is reached by a small winding staircase in the south-west angle, and a similar staircase in an opposite angle leads to the summit. The spires at the corners, and some of the tower windows, have very recently undergone several alterations, which have added much to the picturesqueness and beauty of the church.
The chief entrance to St. Sepulchre's is by a porch of singular beauty, projecting from the south side of the tower, at the western end of the church. The groining of the ceiling of this porch, it has been pointed out, takes an almost unique form; the ribs are carved in bold relief, and the bosses at the intersections represent angels' heads, shields, roses, &c., in great variety.
Coming now to the interior of the church, we find it divided into three aisles, by two ranges of Tuscan columns. The aisles are of unequal widths, that in the centre being the widest, that to the south the narrowest. Semi-circular arches connect the columns on either side, springing directly from their capitals, without the interposition of an entablature, and support a large dental cornice, extending round the church. The ceiling of the middle aisle is divided into seven compartments, by horizontal bands, the middle compartment being formed into a small dome.
The aisles have groined ceilings, ornamented at the angles with doves, &c., and beneath every division of the groining are small windows, to admit light to the galleries. Over each of the aisles there is a gallery, very clumsily introduced, which dates from the time when the church was built by Wren, and extends the whole length, excepting at the chancel. The front of the gallery, which is of oak, is described by Mr. Godwin as carved into scrolls, branches, &c., in the centre panel, on either side, with the initials "C. R.," enriched with carvings of laurel, which have, however, he says, "but little merit."
At the east end of the church there are three semicircular-headed windows. Beneath the centre one is a large Corinthian altar-piece of oak, displaying columns, entablatures, &c., elaborately carved and gilded.
The length of the church, exclusive of the ambulatory, is said to be 126 feet, the breadth 68 feet, and the height of the tower 140 feet.
A singularly ugly sounding-board, extending over the preacher, used to stand at the back of the pulpit, at the east end of the church. It was in the shape of a large parabolic reflector, about twelve feet in diameter, and was composed of ribs of mahogany.
At the west end of the church there is a large organ, said to be the oldest and one of the finest in London. It was built in 1677, and has been greatly enlarged. Its reed-stops (hautboy, clarinet, &c.) are supposed to be unrivalled. In Newcourt's time the church was taken notice of as "remarkable for possessing an exceedingly fine organ, and the playing is thought so beautiful, that large congregations are attracted, though some of the parishioners object to the mode of performing divine service."
On the north side of the church, Mr. Godwin mentions, is a large apartment known as "St. Stephen's Chapel." This building evidently formed a somewhat important part of the old church, and was probably appropriated to the votaries of the saint whose name it bears.
Between the exterior and the interior of the church there is little harmony. "For example," says Mr. Godwin, "the columns which form the south aisle face, in some instances, the centre of the large windows which occur in the external wall of the church, and in others the centre of the piers, indifferently." This discordance may likely enough have arisen from the fact that when the church was rebuilt, or rather restored, after the Great Fire, the works were done without much attention from Sir Christopher Wren.
St. Sepulchre's appears to have enjoyed considerable popularity from the earliest period of its history, if one is to judge from the various sums left by well-disposed persons for the support of certain fraternities founded in the church—namely, those of St. Katherine, St. Michael, St. Anne, and Our Lady—and by others, for the maintenance of chantry priests to celebrate masses at stated intervals for the good of their souls. One of the fraternities just named—that of St. Katherine— originated, according to Stow, in the devotion of some poor persons in the parish, and was in honour of the conception of the Virgin Mary. They met in the church on the day of the Conception, and there had the mass of the day, and offered to the same, and provided a certain chaplain daily to celebrate divine service, and to set up wax lights before the image belonging to the fraternity, on all festival days.
The most famous of all who have been interred in St. Sepulchre's is Roger Ascham, the author of the "Schoolmaster," and the instructor of Queen Elizabeth in Greek and Latin. This learned old worthy was born in 1515, near Northallerton, in Yorkshire. He was educated at Cambridge University, and in time rose to be the university orator, being notably zealous in promoting what was then a novelty in England—the study of the Greek language. To divert himself after the fatigue of severe study, he used to devote himself to archery. This drew down upon him the censure of the all-work-and-no-play school; and in defence of himself, Ascham, in 1545, published "Toxophilus," a treatise on his favourite sport. This book is even yet well worthy of perusal, for its enthusiasm, and for its curious descriptions of the personal appearance and manners of the principal persons whom the author had seen and conversed with. Henry VIII. rewarded him with a pension of £10 per annum, a considerable sum in those days. In 1548, Ascham, on the death of William Grindall, who had been his pupil, was appointed instructor in the learned languages to Lady Elizabeth, afterwards the good Queen Bess. At the end of two years he had some dispute with, or took a disgust at, Lady Elizabeth's attendants, resigned his situation, and returned to his college. Soon after this he was employed as secretary to the English ambassador at the court of Charles V. of Germany, and remained abroad till the death of Edward VI. During his absence he had been appointed Latin secretary to King Edward. Strangely enough, though Queen Mary and her ministers were Papists, and Ascham a Protestant, he was retained in his office of Latin secretary, his pension was increased to £20, and he was allowed to retain his fellowship and his situation as university orator. In 1554 he married a lady of good family, by whom he had a considerable fortune, and of whom, in writing to a friend, he gives, as might perhaps be expected, an excellent character. On the accession of Queen Elizabeth, in 1558, she not only required his services as Latin secretary, but as her instructor in Greek, and he resided at Court during the remainder of his life. He died in consequence of his endeavours to complete a Latin poem which he intended to present to the queen on the New Year's Day of 1569. He breathed his last two days before 1568 ran out, and was interred, according to his own directions, in the most private manner, in St. Sepulchre's Church, his funeral sermon being preached by Dr. Andrew Nowell, Dean of St. Paul's. He was universally lamented; and even the queen herself not only showed great concern, but was pleased to say that she would rather have lost ten thousand pounds than her tutor Ascham, which, from that somewhat closehanded sovereign, was truly an expression of high regard.
Ascham, like most men, had his little weaknesses. He had too great a propensity to dice and cock-fighting. Bishop Nicholson would try to convince us that this is an unfounded calumny, but, as it is mentioned by Camden, and other contemporary writers, it seems impossible to deny it. He died, from all accounts, in indifferent circumstances. "Whether," says Dr. Johnson, referring to this, "Ascham was poor by his own fault, or the fault of others, cannot now be decided; but it is certain that many have been rich with less merit. His philological learning would have gained him honour in any country; and among us it may justly call for that reverence which all nations owe to those who first rouse them from ignorance, and kindle among them the light of literature." His most valuable work, "The Schoolmaster," was published by his widow. The nature of this celebrated performance may be gathered from the title: "The Schoolmaster; or a plain and perfite way of teaching children to understand, write, and speak the Latin tongue. … And commodious also for all such as have forgot the Latin tongue, and would by themselves, without a schoolmaster, in short time, and with small pains, recover a sufficient habilitie to understand, write, and speak Latin: by Roger Ascham, ann. 1570. At London, printed by John Daye, dwelling over Aldersgate," a printer, by the way, already mentioned by us a few chapters back (see page 208), as having printed several noted works of the sixteenth century.
Dr. Johnson remarks that the instruction recommended in "The Schoolmaster" is perhaps the best ever given for the study of languages.
Here also lies buried Captain John Smith, a conspicuous soldier of fortune, whose romantic adventures and daring exploits have rarely been surpassed. He died on the 21st of June, 1631. This valiant captain was born at Willoughby, in the county of Lincoln, and helped by his doings to enliven the reigns of Elizabeth and James I. He had a share in the wars of Hungary in 1602, and in three single combats overcame three Turks, and cut off their heads. For this, and other equally brave deeds, Sigismund, Duke of Transylvania, gave him his picture set in gold, with a pension of three hundred ducats; and allowed him to bear three Turks' heads proper as his shield of arms. He afterwards went to America, where he had the misfortune to fall into the hands of the Indians. He escaped from them, however, at last, and resumed his brilliant career by hazarding his life in naval engagements with pirates and Spanish men-of-war. The most important act of his life was the share he had in civilising the natives of New England, and reducing that province to obedience to Great Britain. In connection with his tomb in St. Sepulchre's, he is mentioned by Stow, in his "Survey," as "some time Governor of Virginia and Admiral of New England."
Certainly the most interesting events of his chequered career were his capture by the Indians, and the saving of his life by the Indian girl Pocahontas, a story of adventure that charms as often as it is told. Bancroft, the historian of the United States, relates how, during the early settlement of Virginia, Smith left the infant colony on an exploring expedition, and not only ascended the river Chickahominy, but struck into the interior. His companions disobeyed his instructions, and being surprised by the Indians, were put to death. Smith preserved his own life by calmness and self-possession. Displaying a pocket-compass, he amused the savages by an explanation of its power, and increased their admiration of his superior genius by imparting to them some vague conceptions of the form of the earth, and the nature of the planetary system. To the Indians, who retained him as their prisoner, his captivity was a more strange event than anything of which the traditions of their tribes preserved the memory. He was allowed to send a letter to the fort at Jamestown, and the savage wonder was increased, for he seemed by some magic to endow the paper with the gift of intelligence. It was evident that their captive was a being of a high order, and then the question arose, Was his nature beneficent, or was he to be dreaded as a dangerous enemy? Their minds were bewildered, and the decision of his fate was referred to the chief Powhatan, and before Powhatan Smith was brought. "The fears of the feeble aborigines," says Bancroft, "were about to prevail, and his immediate death, already repeatedly threatened and repeatedly delayed, would have been inevitable, but for the timely intercession of Pocahontas, a girl twelve years old, the daughter of Powhatan, whose confiding fondness Smith had easily won, and who firmly clung to his neck, as his head was bowed down to receive the stroke of the tomahawks. His fearlessness, and her entreaties, persuaded the council to spare the agreeable stranger, who could make hatchets for her father, and rattles and strings of beads for herself, the favourite child. The barbarians, whose decision had long been held in suspense by the mysterious awe which Smith had inspired, now resolved to receive him as a friend, and to make him a partner of their councils. They tempted him to join their bands, and lend assistance in an attack upon the white men at Jamestown; and when his decision of character succeeded in changing the current of their thoughts, they dismissed him with mutual promises of friendship and benevolence. Thus the captivity of Smith did itself become a benefit to the colony; for he had not only observed with care the country between the James and the Potomac, and had gained some knowledge of the language and manners of the natives, but he now established a peaceful intercourse between the English and the tribes of Powhatan."
On the monument erected to Smith in St. Sepulchre's Church, the following quaint lines were formerly inscribed:—
"Here lies one conquered that hath conquered kings,
Subdued large territories, and done things
Which to the world impossible would seem,
But that the truth is held in more esteem.
Shall I report his former service done,
In honour of his God, and Christendom?
How that he did divide, from pagans three,
Their heads and lives, types of his chivalry?—
For which great service, in that climate done,
Brave Sigismundus, King of Hungarion,
Did give him, as a coat of arms, to wear
These conquered heads, got by his sword and spear.
Or shall I tell of his adventures since
Done in Virginia, that large continent?
How that he subdued kings unto his yoke,
And made those heathens flee, as wind doth smoke;
And made their land, being so large a station,
An habitation for our Christian nation,
Where God is glorified, their wants supplied;
Which else for necessaries, must have died.
But what avails his conquests, now he lies
Interred in earth, a prey to worms and flies?
Oh! may his soul in sweet Elysium sleep,
Until the Keeper, that all souls doth keep,
Return to judgment; and that after thence
With angels he may have his recompense."
Sir Robert Peake, the engraver, also found a last resting-place here. He is known as the master of William Faithorne—the famous English engraver of the seventeenth century—and governor of Basing House for the king during the Civil War under Charles I. He died in 1667. Here also was interred the body of Dr. Bell, grandfather of the originator of a well-known system of education.
"The churchyard of St. Sepulchre's," we learn from Maitland, "at one time extended so far into the street on the south side of the church, as to render the passage-way dangerously narrow. In 1760 the churchyard was, in consequence, levelled, and thrown open to the public. But this led to much inconvenience, and it was re-enclosed in 1802."
Sarah Malcolm, the murderess, was buried in the churchyard of St. Sepulchre's in 1733. This coldhearted and keen-eyed monster in human form has had her story told by us already. The parishioners seem, on this occasion, to have had no such scruples as had been exhibited by their predecessors a hundred and fifty years previous at the burial of Awfield, a traitor. We shall see presently that in those more remote days they were desirous of having at least respectable company for their deceased relatives and friends in the churchyard.
"For a long period," says Mr. Godwin (1838), "the church was surrounded by low mean buildings, by which its general appearance was hidden; but these having been cleared away, and the neighbourhood made considerably more open, St. Sepulchre's now forms a somewhat pleasing object, notwithstanding that the tower and a part of the porch are so entirely dissimilar in style to the remainder of the building." And since Godwin's writing the surroundings of the church have been so improved that perhaps few buildings in the metropolis stand more prominently before the public eye.
In the glorious roll of martyrs who have suffered at the stake for their religious principles, a vicar of St. Sepulchre's, the Reverend John Rogers, occupies a conspicuous place. He was the first who was burned in the reign of the Bloody Mary. This eminent person had at one time been chaplain to the English merchants at Antwerp, and while residing in that city had aided Tindal and Coverdale in their great work of translating the Bible. He married a German lady of good position, by whom he had a large family, and was enabled, by means of her relations, to reside in peace and safety in Germany. It appeared to be his duty, however, to return to England, and there publicly profess and advocate his religious convictions, even at the risk of death. He crossed the sea; he took his place in the pulpit at St. Paul's Cross; he preached a fearless and animated sermon, reminding his astonished audience of the pure and wholesome doctrine which had been promulgated from that pulpit in the days of the good King Edward, and solemnly warning them against the pestilent idolatry and superstition of these new times. It was his last sermon. He was apprehended, tried, condemned, and burned at Smithfield. We described, when speaking of Smithfield, the manner in which he met his fate.
Connected with the martyrdom of Rogers an odd circumstance is quoted in the "Churches of London." It is stated that when the bishops had resolved to put to death Joan Bocher, a friend came to Rogers and earnestly entreated his influence that the poor woman's life might be spared, and other means taken to prevent the spread of her heterodox doctrines. Rogers, however, contended that she should be executed; and his friend then begged him to choose some other kind of death, which should be more agreeable to the gentleness and mercy prescribed in the gospel. "No," replied Rogers, "burning alive is not a cruel death, but easy enough." His friend hearing these words, expressive of so little regard for the sufferings of a fellow-creature, answered him with great vehemence, at the same time striking Rogers' hand, "Well, it may perhaps so happen that you yourself shall have your hands full of this mild burning." There is no record of Rogers among the papers belonging to St. Sepulchre's, but this may easily be accounted for by the fact that at the Great Fire of 1666 nearly all the registers and archives were destroyed.
A noteworthy incident in the history of St. Sepulchre's was connected with the execution, in 1585, of Awfield, for "sparcinge abrood certen lewed, sedicious, and traytorous bookes." "When he was executed," says Fleetwood, the Recorder, in a letter to Lord Burleigh, July 7th of that year, "his body was brought unto St. Pulcher's to be buryed, but the parishioners would not suffer a traytor's corpse to be laid in the earth where their parents, wives, children, kindred, masters, and old neighbours did rest; and so his carcass was returned to the burial-ground near Tyburn, and there I leave it."
Another event in the history of the church is a tale of suicide. On the 10th of April, 1600, a man named William Dorrington threw himself from the roof of the tower, leaving there a prayer for forgiveness.
We come now to speak of the connection of St. Sepulchre's with the neighbouring prison of Newgate. Being the nearest church to the prison, that connection naturally was intimate. Its clock served to give the time to the hangman when there was an execution in the Old Bailey, and many a poor wretch's last moments must it have regulated.
On the right-hand side of the altar a board with a list of charitable donations and gifts used to contain the following item:—"1605. Mr. Robert Dowe gave, for ringing the greatest bell in this church on the day the condemned prisoners are executed, and for other services, for ever, concerning such condemned prisoners, for which services the sexton is paid £16s. 8d.—£50.
It was formerly the practice for the clerk or bellman of St. Sepulchre's to go under Newgate, on the night preceding the execution of a criminal, ring his bell, and repeat the following wholesome advice:—
"All you that in the condemned hold do lie,
Prepare you, for to-morrow you shall die;
Watch all, and pray, the hour is drawing near
That you before the Almighty must appear;
Examine well yourselves, in time repent,
That you may not to eternal flames be sent.
And when St. Sepulchre's bell to-morrow tolls,
The Lord above have mercy on your souls.
Past twelve o'clock!"
This practice is explained by a passage in Munday's edition of Stow, in which it is told that a Mr. John Dowe, citizen and merchant taylor of London, gave £50 to the parish church of St. Sepulchre's, under the following conditions:—After the several sessions of London, on the night before the execution of such as were condemned to death, the clerk of the church was to go in the night-time, and also early in the morning, to the window of the prison in which they were lying. He was there to ring "certain tolls with a hand-bell" appointed for the purpose, and was afterwards, in a most Christian manner, to put them in mind of their present condition and approaching end, and to exhort them to be prepared, as they ought to be, to die. When they were in the cart, and brought before the walls of the church, the clerk was to stand there ready with the same bell, and, after certain tolls, rehearse a prayer, desiring all the people there present to pray for the unfortunate criminals. The beadle, also, of Merchant Taylors' Hall was allowed an "honest stipend" to see that this ceremony was regularly performed.
The affecting admonition—"affectingly good," Pennant calls it—addressed to the prisoners in Newgate, on the night before execution, ran as follows:—
"You prisoners that are within,
Who, for wickedness and sin,
after many mercies shown you, are now appointed to die to-morrow in the forenoon; give ear and understand that, to-morrow morning, the greatest bell of St. Sepulchre's shall toll for you, in form and manner of a passing-bell, as used to be tolled for those that are at the point of death; to the end that all godly people, hearing that bell, and knowing it is for your going to your deaths, may be stirred up heartily to pray to God to bestow his grace and mercy upon you, whilst you live. I beseech you, for Jesus Christ's sake, to keep this night in watching and prayer, to the salvation of your own souls while there is yet time and place for mercy; as knowing to-morrow you must appear before the judgment-seat of your Creator, there to give an account of all things done in this life, and to suffer eternal torments for your sins committed against Him, unless, upon your hearty and unfeigned repentance, you find mercy through the merits, death, and passion of your only Mediator and Advocate, Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return to Him."
And the following was the admonition to condemned criminals, as they were passing by St. Sepulchre's Church wall to execution:—" All good people, pray heartily unto God for these poor sinners, who are now going to their death, for whom this great bell doth toll.
"You that are condemned to die, repent with lamentable tears; ask mercy of the Lord, for the salvation of your own souls, through the [merits, death, and passion of Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return unto Him.
"Lord have mercy upon you;
Christ have mercy upon you.
Lord have mercy upon you;
Christ have mercy upon you."
The charitable Mr. Dowe, who took such interest in the last moments of the occupants of the condemned cell, was buried in the church of St. Botolph, Aldgate.
Another curious custom observed at St. Sepulchre's was the presentation of a nosegay to every criminal on his way to execution at Tyburn. No doubt the practice had its origin in some kindly feeling for the poor unfortunates who were so soon to bid farewell to all the beauties of earth. One of the last who received a nosegay from the steps of St. Sepulchre's was "Sixteen-string Jack," alias John Rann, who was hanged, in 1774, for robbing the Rev. Dr. Bell of his watch and eighteen pence in money, in Gunnersbury Lane, on the road to Brentford. Sixteen-string Jack wore the flowers in his button-hole as he rode dolefully to the gallows. This was witnessed by John Thomas Smith, who thus describes the scene in his admirable anecdotebook, "Nollekens and his Times:"—" I remember well, when I was in my eighth year, Mr. Nollekens calling at my father's house, in Great Portland Street, and taking us to Oxford Street, to see the notorious Jack Rann, commonly called Sixteenstring Jack, go to Tyburn to be hanged. … The criminal was dressed in a pea-green coat, with an immense nosegay in the button-hole, which had been presented to him at St. Sepulchre's steps; and his nankeen small-clothes, we were told, were tied at each knee with sixteen strings. After he had passed, and Mr. Nollekens was leading me home by the hand, I recollect his stooping down to me and observing, in a low tone of voice, 'Tom, now, my little man, if my father-in-law, Mr. Justice Welch, had been high constable, we could have walked by the side of the cart all the way to Tyburn.'"
When criminals were conveyed from Newgate to Tyburn, the cart passed up Giltspur Street, and through Smithfield, to Cow Lane. Skinner Street had not then been built, and the Crooked Lane which turned down by St. Sepulchre's, as well as Ozier Lane, did not afford sufficient width to admit of the cavalcade passing by either of them, with convenience, to Holborn Hill, or "the Heavy Hill," as it used to be called. The procession seems at no time to have had much of the solemn element about it. "The heroes of the day were often," says a popular writer, "on good terms with the mob, and jokes were exchanged between the men who were going to be hanged and the men who deserved to be."
"On St. Paul's Day," says Mr. Timbs (1868), "service is performed in St. Sepulchre's, in accordance with the will of Mr. Paul Jervis, who, in 1717, devised certain land in trust that a sermon should be preached in the church upon every Paul's Day upon the excellence of the liturgy o the Church of England; the preacher to receive 40s. for such sermon. Various sums are also bequeathed to the curate, the clerk, the treasurer, and masters of the parochial schools. To the poor of the parish he bequeathed 20s. a-piece to ten of the poorest householders within that part of the parish of St. Sepulchre commonly called Smithfield quarter, £4 to the treasurer of St. Bartholomew's Hospital, and 6s. 8d. yearly to the clerk, who shall attend to receive the same. The residue of the yearly rents and profits is to be distributed unto and amongst such poor people of the parish of St. Sepulchre's, London, who shall attend the service and sermon. At the close of the service the vestry-clerk reads aloud an extract from the will, and then proceeds to the distribution of the money. In the evening the vicar, churchwardens, and common councilmen of the precinct dine together."
In 1749, a Mr. Drinkwater made a praiseworthy bequest. He left the parish of St. Sepulchre £500 to be lent in sums of £25 to industrious young tradesmen. No interest was to be charged, and the money was to be lent for four years.
Next to St. Sepulchre's, on Snow Hill, used to stand the famous old inn of the "Saracen's Head." It was only swept away within the last few years by the ruthless army of City improvers: a view of it in course of demolition was given on page 439. It was one of the oldest of the London inns which bore the "Saracen's Head" for a sign. One of Dick Tarlton's jests makes mention of the "Saracen's Head" without Newgate, and Stow, describing this neighbourhood, speaks particularly of "a fair large inn for receipt of travellers" that "hath to sign the 'Saracen's Head.'" The courtyard had, to the last, many of the characteristics of an old English inn; there were galleries all round leading to the bedrooms, and a spacious gateway through which the dusty mail-coaches used to rumble, the tired passengers creeping forth "thanking their stars in having escaped the highwaymen and the holes and sloughs of the road." Into that courtyard how many have come on their first arrival in London with hearts beating high with hope, some of whom have risen to be aldermen and sit in state as lord mayor, whilst others have gone the way of the idle apprentice and come to a sad end at Tyburn! It was at this inn that Nicholas Nickleby and his uncle waited upon the Yorkshire schoolmaster Squeers, of Dotheboys Hall. Mr. Dickens describes the tavern as it existed in the last days of mail-coaching, when it was a most important place for arrivals and departures in London:—
"Next to the jail, and by consequence near to Smithfield also, and the Compter and the bustle and noise of the City, and just on that particular part of Snow Hill where omnibus horses going eastwards seriously think of falling down on purpose, and where horses in hackney cabriolets going westwards not unfrequently fall by accident, is the coach-yard of the 'Saracen's Head' inn, its portals guarded by two Saracen's heads and shoulders, which it was once the pride and glory of the choice spirits of this metropolis to pull down at night, but which have for some time remained in undisturbed tranquillity, possibly because this species of humour is now confined to St. James's parish, where doorknockers are preferred as being more portable, and bell-wires esteemed as convenient tooth-picks. Whether this be the reason or not, there they are, frowning upon you from each side of the gateway; and the inn itself, garnished with another Saracen's head, frowns upon you from the top of the yard; while from the door of the hind-boot of all the red coaches that are standing therein, there glares a small Saracen's head with a twin expression to the large Saracen's head below, so that the general appearance of the pile is of the Saracenic order."
To explain the use of the Saracen's head as an inn sign various reasons have been given. "When our countrymen," says Selden, "came home from fighting with the Saracens and were beaten by them, they pictured them with huge, big, terrible faces (as you still see the 'Saracen's Head' is), when in truth they were like other men. But this they did to save their own credit." Or the sign may have been adopted by those who had visited the Holy Land either as pilgrims or to fight the Saracens. Others, again, hold that it was first set up in compliment to the mother of Thomas à Becket, who was the daughter of a Saracen. However this may be, it is certain that the use of the sign in former days was very general.
Running past the east end of St. Sepulchre's, from Newgate into West Smithfield, is Giltspur Street, anciently called Knightriders Street. This interesting thoroughfare derives its name from the knights with their gilt spurs having been accustomed to ride this way to the jousts and tournaments which in days of old were held in Smithfield.
In this street was Giltspur Street Compter, a debtors' prison and house of correction appertaining to the sheriffs of London and Middlesex. It stood over against St. Sepulchre's Church, and was removed hither from the east side of Wood Street, Cheapside, in 1791. At the time of its removal it was used as a place of imprisonment for debtors, but the yearly increasing demands upon the contracted space caused that department to be given up, and City debtors were sent to Whitecross Street. The architect was Dance, to whom we are also indebted for the grim pile of Newgate. The Compter was a dirty and appropriately convictlooking edifice. It was pulled down in 1855. Mr. Hepworth Dixon gave an interesting account of this City House of Correction, not long before its demolition, in his "London Prisons" (1850). "Entering," he says, "at the door facing St. Sepulchre's, the visitor suddenly finds himself in a low dark passage, leading into the offices of the gaol, and branching off into other passages, darker, closer, more replete with noxious smells, than even those of Newgate. This is the fitting prelude to what follows. The prison, it must be noticed, is divided into two principal divisions, the House of Correction and the Compter. The front in Giltspur Street, and the side nearest to Newgate Street, is called the Compter. In its wards are placed detenues of various kinds—remands, committals from the police-courts, and generally persons waiting for trial, and consequently still unconvicted. The other department, the House of Correction, occupies the back portion of the premises, abutting on Christ's Hospital. Curious it is to consider how thin a wall divides these widely-separate worlds! And sorrowful it is to think what a difference of destiny awaits the children—destiny inexorable, though often unearned in either case—who, on the one side of it or the other, receive an eleemosynary education! The collegian and the criminal! Who shall say how much mere accident— circumstances over which the child has little power —determines to a life of usefulness or mischief? From the yards of Giltspur Street prison almost the only objects visible, outside of the gaol itself, are the towers of Christ's Hospital; the only sounds audible, the shouts of the scholars at their play. The balls of the hospital boys often fall within the yards of the prison. Whether these sights and sounds ever cause the criminal to pause and reflect upon the courses of his life, we will not say, but the stranger visiting the place will be very apt to think for him. …
"In the department of the prison called the House of Correction, minor offenders within the City of London are imprisoned. No transports are sent hither, nor is any person whose sentence is above three years in length." This able writer then goes on to tell of the many crying evils connected with the institution—the want of air, the over-crowded state of the rooms, the absence of proper cellular accommodation, and the vicious intercourse carried on amongst the prisoners. The entire gaol, when he wrote, only contained thirty-six separate sleeping-rooms. Now by the highest prison calculation—and this, be it noted, proceeds on the assumption that three persons can sleep in small, miserable, unventilated cells, which are built for only one, and are too confined for that, being only about one-half the size of the model cell for one at Pentonville—it was only capable of accommodating 203 prisoners, yet by the returns issued at Michaelmas, 1850, it contained 246!
A large section of the prison used to be devoted to female delinquents, but lately it was almost entirely given up to male offenders.
"The House of Correction, and the Compter portion of the establishment," says Mr. Dixon, "are kept quite distinct, but it would be difficult to award the palm of empire in their respective facilities for demoralisation. We think the Compter rather the worse of the two. You are shown into a room, about the size of an apartment in an ordinary dwelling-house, which will be found crowded with from thirty to forty persons, young and old, and in their ordinary costume; the low thief in his filth and rags, and the member of the swell-mob with his bright buttons, flash finery, and false jewels. Here you notice the boy who has just been guilty of his first offence, and committed for trial, learning with a greedy mind a thousand criminal arts, and listening with the precocious instinct of guilty passions to stories and conversations the most depraved and disgusting. You regard him with a mixture of pity and loathing, for he knows that the eyes of his peers are upon him, and he stares at you with a familiar impudence, and exhibits a devil-may-care countenance, such as is only to be met with in the juvenile offender. Here, too, may be seen the young clerk, taken up on suspicion—perhaps innocent—who avoids you with a shy look of pain and uneasiness: what a hell must this prison be to him! How frightful it is to think of a person really untainted with crime, compelled to herd for ten or twenty days with these abandoned wretches!
"On the other, the House of Correction side of the gaol, similar rooms will be found, full of prisoners communicating with each other, laughing and shouting without hindrance. All this is so little in accordance with existing notions of prison discipline, that one is continually fancying these disgraceful scenes cannot be in the capital of England, and in the year of grace 1850. Very few of the prisoners attend school or receive any instruction; neither is any kind of employment afforded them, except oakum-picking, and the still more disgusting labour of the treadmill. When at work, an officer is in attendance to prevent disorderly conduct; but his presence is of no avail as a protection to the less depraved. Conversation still goes on; and every facility is afforded for making acquaintances, and for mutual contamination."
After having long been branded by intelligent inspectors as a disgrace to the metropolis, Giltspur Street Compter was condemned, closed in 1854, and subsequently taken down.
Nearly opposite what used to be the site of the Compter, and adjoining Cock Lane, is the spot called Pie Corner, near which terminated the Great Fire of 1666. The fire commenced at Pudding Lane, it will be remembered, so it was singularly appropriate that it should terminate at Pie Corner. Under the date of 4th September, 1666, Pepys, in his "Diary," records that "W. Hewer this day went to see how his mother did, and comes home late, telling us how he hath been forced to remove her to Islington, her house in Pye Corner being burned; so that the fire is got so far that way." The figure of a fat naked boy stands over a public house at the corner of the lane; it used to have the following warning inscription attached:— "This boy is in memory put up of the late fire of London, occasioned by the sin of gluttony, 1666." According to Stow, Pie Corner derived its name from the sign of a well-frequented hostelry, which anciently stood on the spot. Strype makes honourable mention of Pie Corner, as "noted chiefly for cooks' shops and pigs dressed there during Bartholomew Fair." Our old writers have many references—and not all, by the way, in the best taste—to its cookstalls and dressed pork. Shadwell, for instance, in the Woman Captain (1680) speaks of "meat dressed at Pie Corner by greasy scullions;" and Ben Jonson writes in the Alchemist (1612)—
"I shall put you in mind, sir, at Pie Corner,
Taking your meal of steam in from cooks' stalls."
And in "The Great Boobee" ("Roxburgh Ballads"):
"Next day I through Pie Corner passed;
The roast meat on the stall
Invited me to take a taste;
My money was but small."
But Pie Corner seems to have been noted for more than eatables. A ballad from Tom D'Urfey's "Pills to Purge Melancholy," describing Bartholomew Fair, eleven years before the Fire of London, says:—
"At Pie-Corner end, mark well my good friend,
'Tis a very fine dirty place;
Where there's more arrows and bows. …
Than was handled at Chivy Chase."
We have already given a view of Pie Corner in our chapter on Smithfield, page 361.
Hosier Lane, running from Cow Lane to Smithfield, and almost parallel to Cock Lane, is described by "R. B.," in Strype, as a place not over-well built or inhabited. The houses were all old timber erections. Some of these—those standing at the south corner of the lane—were in the beginning of this century depicted by Mr. J. T. Smith, in his "Ancient Topography of London." He describes them as probably of the reign of James I. The rooms were small, with low, unornamented ceilings; the timber, oak, profusely used; the gables were plain, and the walls lath and plaster. They were taken down in 1809.
In the corner house, in Mr. Smith's time, there was a barber whose name was Catchpole; at least, so it was written over the door. He was rather an odd fellow, and possessed, according to his own account, a famous relic of antiquity. He would gravely show his customers a short-bladed instrument, as the identical dagger with which Walworth killed Wat Tyler.
Hosier Lane, like Pie Corner, used to be a great resort during the time of Bartholomew Fair, "all the houses," it is said in Strype, "generally being made public for tippling."
We return now from our excursion to the north of St. Sepulchre's, and continue our rambles to the west, and before speaking of what is, let us refer to what has been.
Turnagain Lane is not far from this. "Near unto this Seacoal Lane," remarks Stow, "in the turning towards Holborn Conduit, is Turnagain Lane, or rather, as in a record of the 5th of Edward III., Windagain Lane, for that it goeth down west to Fleet Dyke, from whence men must turn again the same way they came, but there it stopped." There used to be a proverb, "He must take him a house in Turnagain Lane."
A conduit formerly stood on Snow Hill, a little below the church. It is described as a building with four equal sides, ornamented with four columns and pediment, surmounted by a pyramid, on which stood a lamb—a rebus on the name of Lamb, from whose conduit in Red Lion Street the water came. There had been a conduit there, however, before Lamb's day, which was towards the close of the sixteenth century.
At No. 37, King Street, Snow Hill, there used to be a ladies' charity school, which was established in 1702, and remained in the parish 145 years. Dr. Johnson and Mrs. Thrale were subscribers to this school, and Johnson drew from it his story of Betty Broom, in "The Idler." The world of domestic service, in Betty's days, seems to have been pretty much as now. Betty was a poor girl, bred in the country at a charity-school, maintained by the contributions of wealthy neighbours. The patronesses visited the school from time to time, to see how the pupils got on, and everything went well, till "at last, the chief of the subscribers having passed a winter in London, came down full of an opinion new and strange to the whole country. She held it little less than criminal to teach poor girls to read and write. They who are born to poverty, she said, are born to ignorance, and will work the harder the less they know. She told her friends that London was in confusion by the insolence of servants; that scarcely a girl could be got for all-work, since education had made such numbers of fine ladies, that nobody would now accept a lower title than that of a waiting-maid, or something that might qualify her to wear laced shoes and long ruffles, and to sit at work in the parlour window. But she was resolved, for her part, to spoil no more girls. Those who were to live by their hands should neither read nor write out of her pocket. The world was bad enough already, and she would have no part in making it worse.
"She was for a long time warmly opposed; but she persevered in her notions, and withdrew her subscription. Few listen, without a desire of conviction, to those who advise them to spare their money. Her example and her arguments gained ground daily; and in less than a year the whole parish was convinced that the nation would be ruined if the children of the poor were taught to read and write." So the school was dissolved, and Betty with the rest was turned adrift into the wide and cold world; and her adventures there any one may read in "The Idler" for himself.
There is an entry in the school minutes of 1763, to the effect that the ladies of the committee censured the schoolmistress for listening to the story of the Cock Lane ghost, and "desired her to keep her belief in the article to herself."
Skinner Street—now one of the names of the past—which ran by the south side of St. Sepulchre's, and formed the connecting link between Newgate Street and Holborn, received its name from Alderman Skinner, through whose exertions, about 1802, it was principally built. The following account of Skinner Street is from the picturesque pen of Mr. William Harvey ("Aleph"), whose long familiarity with the places he describes renders doubly valuable his many contributions to the history of London scenes and people:—"As a building speculation," he says, writing in 1863, "it was a failure. When the buildings were ready for occupation, tall and substantial as they really were, the high rents frightened intending shopkeepers. Tenants were not to be had; and in order to get over the money difficulty, a lottery, sanctioned by Parliament, was commenced. Lotteries were then common tricks of finance, and nobody wondered at the new venture; but even the most desperate fortune-hunters were slow to invest their capital, and the tickets hung sadly on hand. The day for the drawing was postponed several times, and when it came, there was little or no excitement on the subject, and whoever rejoiced in becoming a house-owner on such easy terms, the original projectors and builders were understood to have suffered considerably. The winners found the property in a very unfinished condition. Few of the dwellings were habitable, and as funds were often wanting, a majority of the houses remained empty, and the shops unopened. After two or three years things began to improve; the vast many-storeyed house which then covered the site of Commercial Place was converted into a warehousing depôt; a capital house opposite the 'Saracen's Head' was taken by a hosier of the name of Theobald, who, opening his shop with the determination of selling the best hosiery, and nothing else, was able to convince the citizens that his hose was first-rate, and, desiring only a living profit, succeeded, after thirty years of unwearied industry, in accumulating a large fortune. Theobald was possessed of literary tastes, and at the sale of Sir Walter Scott's manuscripts was a liberal purchaser. He also collected a library of exceedingly choice books, and when aristocratic customers purchased stockings of him, was soon able to interest them in matters of far higher interest…
"The most remarkable shop—but it was on the left-hand side, at a corner house—was that established for the sale of children's books. It boasted an immense extent of window-front, extending from the entrance into Snow Hill, and towards Fleet Market. Many a time have I lingered with loving eyes over those fascinating story-books, so rich in gaily-coloured prints; such careful editions of the marvellous old histories, 'Puss in Boots,' 'Cock Robin,' 'Cinderella,' and the like. Fortunately the front was kept low, so as exactly to suit the capacity of a childish admirer. . . . . But Skinner Street did not prosper much, and never could compete with even the dullest portions of Holborn. I have spoken of some reputable shops; but you know the proverb, 'One swallow will not make a summer,' and it was a declining neighbourhood almost before it could be called new. In 1810 the commercial depôt, which had been erected at a cost of £25,000, and was the chief prize in the lottery, was destroyed by fire, never to be rebuilt—a heavy blow and discouragement to Skinner Street, from which it never rallied. Perhaps the periodical hanging-days exercised an unfavourable influence, collecting, as they frequently did, all the thieves and vagabonds of London. I never sympathised with Pepys or Charles Fox in their passion for public executions, and made it a point to avoid those ghastly sights; but early of a Monday morning, when I had just reached the end of Giltspur Street, a miserable wretch had just been turned off from the platform of the debtors' door, and I was made the unwilling witness of his last struggles. That scene haunted me for months, and I often used to ask myself, 'Who that could help it would live in Skinner Street?' The next unpropitious event in these parts was the unexpected closing of the child's library. What could it mean? Such a well-to-do establishment shut up? Yes, the whole army of shutters looked blankly on the inquirer, and forbade even a single glance at 'Sinbad' or 'Robinson Crusoe.' It would soon be re-opened, we naturally thought; but the shutters never came down again. The whole house was deserted; not even a messenger in bankruptcy, or an ancient Charley, was found to regard the playful double knocks of the neighbouring juveniles. Gradually the glass of all the windows got broken in, a heavy cloud of black dust, solidifying into inches thick, gathered on sills and doors and brickwork, till the whole frontage grew as gloomy as Giant Despair's Castle. Not long after, the adjoining houses shared the same fate, and they remained from year to year without the slightest sign of life—absolute scarecrows, darkening with their uncomfortable shadows the busy streets. Within half a mile, in Stamford Street, Blackfriars, there are (1863) seven houses in a similar predicament— window-glass demolished, doors cracked from top to bottom, spiders' webs hanging from every projecting sill or parapet. What can it mean? The loss in the article of rents alone must be over £1,000 annually. If the real owners are at feud with imaginary owners, surely the property might be rendered valuable, and the proceeds invested. Even the lawyers can derive no profit from such hopeless abandonment. I am told the whole mischief arose out of a Chancery suit. Can it be the famous 'Jarndyce v. Jarndyce' case? And have all the heirs starved each other out? If so, what hinders our lady the Queen from taking possession? Any change would be an improvement, for these dead houses make the streets they cumber as dispiriting and comfortless as graveyards. Busy fancy will sometimes people them, and fill the dreary rooms with strange guests. Do the victims of guilt congregate in these dark dens? Do wretches 'unfriended by the world or the world's law,' seek refuge in these deserted nooks, mourning in the silence of despair over their former lives, and anticipating the future in unappeasable agony? Such things have been—the silence and desolation of these doomed dwellings make them the more suitable for such tenants."
A street is nothing without a mystery, so a mystery let these old tumble-down houses remain, whilst we go on to tell that, in front of No. 58, the sailor Cashman was hung in 1817, as we have already mentioned, for plundering a gunsmith's shop there. William Godwin, the author of "Caleb Williams," kept a bookseller's shop for several years in Skinner Street, at No. 41, and published school-books in the name of Edward Baldwin. On the wall there was a stone carving of Æsop reciting one of his fables to children.
The most noteworthy event of the life of Godwin was his marriage with the celebrated Mary Wollstonecraft, authoress of a "Vindication of the Rights of Women," whose congenial mind, in politics and morals, he ardently admired. Godwin's account of the way in which they got on together is worth reading:—"Ours," he writes, "was not an idle happiness, a paradise of selfish and transitory pleasures. It is, perhaps, scarcely necessary to mention, that influenced by ideas I had long entertained, I engaged an apartment about twenty doors from our house, in the Polygon, Somers Town, which I designed for the purpose of my study and literary occupations. Trifles, however, will be interesting to some readers, when they relate to the last period of the life of such a person as Mary. I will add, therefore, that we were both of us of opinion, that it was possible for two persons to be too uniformly in each other's society. Influenced by that opinion, it was my practice to repair to the apartment I have mentioned as soon as I rose, and frequently not to make my appearance in the Polygon till the hour of dinner. We agreed in condemning the notion, prevalent in many situations in life, that a man and his wife cannot visit in mixed society but in company with each other, and we rather sought occasions of deviating from than of complying with this rule. By this means, though, for the most part, we spent the latter half of each day in one another's society, yet we were in no danger of satiety. We seemed to combine, in a considerable degree, the novelty and lively sensation of a visit with the more delicious and heartfelt pleasure of a domestic life."
This philosophic union, to Godwin's inexpressible affliction, did not last more than eighteen months, at the end of which time Mrs. Godwin died, leaving an only daughter, who in the course of time became the second wife of the poet Shelley, and was the author of the wild and extraordinary tale of "Frankenstein."
The Tuol Sleng Genocide Museum is a museum chronicling the Cambodian genocide. Located in Phnom Penh, the site is a former secondary school which was used as Security Prison 21 (S-21; Khmer: មន្ទីរស-២១) by the Khmer Rouge regime from 1975 until its fall in 1979. From 1976 to 1979, an estimated 20,000 people were imprisoned at Tuol Sleng and it was one of between 150 and 196 torture and execution centers established by the Khmer Rouge. On 26 July 2010, the Extraordinary Chambers in the Courts of Cambodia convicted the prison's chief, Kang Kek Iew, for crimes against humanity and grave breaches of the 1949 Geneva Conventions. He died on 2 September 2020 while serving a life sentence.
To accommodate the victims of purges that were important enough for the attention of the Khmer Rouge, a new detention center was planned in the building that was formerly known as Tuol Svay Prey High School, named after a royal ancestor of King Norodom Sihanouk, the five buildings of the complex were converted in March or April 1976 into a prison and an interrogation center. Before, other buildings in town were used already as prison S-21. The Khmer Rouge renamed the complex "Security Prison 21" (S-21) and construction began to adapt the prison for the inmates: the buildings were enclosed in electrified barbed wire, the classrooms converted into tiny prison and torture chambers, and all windows were covered with iron bars and barbed wire to prevent escapes and suicides.
From 1976 to 1979, an estimated 20,000 people were imprisoned at Tuol Sleng (the real number is unknown). At any one time, the prison held between 1,000 and 1,500 prisoners. They were repeatedly tortured and coerced into naming family members and close associates, who were in turn arrested, tortured and killed. In the early months of S-21's existence, most of the victims were from the previous Lon Nol regime and included soldiers, government officials, as well as academics, doctors, teachers, students, factory workers, monks, engineers, etc. Later, the party leadership's paranoia turned on its own ranks and purges throughout the country saw thousands of party activists and their families brought to Tuol Sleng and murdered. Those arrested included some of the highest ranking politicians such as Khoy Thoun, Vorn Vet and Hu Nim. Although the official reason for their arrest was "espionage", these men may have been viewed by Khmer Rouge leader Pol Pot as potential leaders of a coup against him. Prisoners' families were sometimes brought en masse to be interrogated and later executed at the Choeung Ek extermination center.
In 1979, the prison was uncovered by the invading Vietnamese army. At some point between 1979 and 1980 the prison was reopened by the government of the People's Republic of Kampuchea as a historical museum memorializing the actions of the Khmer Rouge regime.
Upon arrival at the prison, prisoners were photographed and required to give detailed autobiographies, beginning with their childhood and ending with their arrest. After that, they were forced to strip to their underwear, and their possessions were confiscated. The prisoners were then taken to their cells. Those taken to the smaller cells were shackled to the walls or the concrete floor. Those who were held in the large mass cells were collectively shackled to long pieces of iron bar. The shackles were fixed to alternating bars; the prisoners slept with their heads in opposite directions. They slept on the floor without mats, mosquito nets, or blankets. They were forbidden to talk to each other.
The day began in the prison at 4:30 a.m. when prisoners were ordered to strip for inspection. The guards checked to see if the shackles were loose or if the prisoners had hidden objects they could use to commit suicide. Over the years, several prisoners managed to kill themselves, so the guards were very careful in checking the shackles and cells. The prisoners received four small spoonfuls of rice porridge and a watery soup of leaves twice a day. Drinking water without asking the guards for permission resulted in serious beatings. The inmates were hosed down every four days.
The prison had very strict regulations, and severe beatings were inflicted upon any prisoner who disobeyed. Almost every action had to be approved by one of the prison's guards. The prisoners were sometimes forced to eat human feces and drink human urine. The unhygienic living conditions in the prison caused skin diseases, lice, rashes, ringworm and other ailments. The prison's medical staff were untrained and offered treatment only to sustain prisoners' lives after they had been injured during interrogation. When prisoners were taken from one place to another for interrogation, they were blindfolded. Guards and prisoners were not allowed to converse. Moreover, within the prison, people who were in different groups were not allowed to have contact with one another.[5]
Most prisoners at S-21 were held there for two to three months. However, several high-ranking Khmer Rouge cadres were held longer. Within two or three days after they were brought to S-21, all prisoners were taken for interrogation. The torture system at Tuol Sleng was designed to make prisoners confess to whatever crimes they were charged with by their captors. Prisoners were routinely beaten and tortured with electric shocks, searing hot metal instruments and hanging, as well as through the use of various other devices. Some prisoners were cut with knives or suffocated with plastic bags. Other methods for generating confessions included pulling out fingernails while pouring alcohol on the wounds, holding prisoners' heads under water, and the use of the waterboarding technique. Women were sometimes raped by the interrogators, even though sexual abuse was against Democratic Kampuchea (DK) policy. The perpetrators who were found out were executed. Although many prisoners died from this kind of abuse, killing them outright was discouraged, since the Khmer Rouge needed their confessions. The "Medical Unit" at Tuol Sleng, however, did kill at least 100 prisoners by bleeding them to death. It is proven that medical experiments were performed on certain prisoners. There is clear evidence that patients in Cambodia were sliced open and had organs removed with no anesthetic. The camp's director, Kang Kek Iew, has acknowledged that "live prisoners were used for surgical study and training. Draining blood was also done."
In their confessions, the prisoners were asked to describe their personal background. If they were party members, they had to say when they joined the revolution and describe their work assignments in DK. Then the prisoners would relate their supposed treasonous activities in chronological order. The third section of the confession text described prisoners' thwarted conspiracies and supposed treasonous conversations. At the end, the confessions would list a string of traitors who were the prisoners' friends, colleagues, or acquaintances. Some lists contained over a hundred names. People whose names were in the confession list were often called in for interrogation.
Typical confessions ran into thousands of words in which the prisoner would interweave true events in their lives with imaginary accounts of their espionage activities for the CIA, the KGB, or Vietnam. Physical torture was combined with sleep deprivation and deliberate neglect of the prisoners. The torture implements are on display in the museum. It is believed that the vast majority of prisoners were innocent of the charges against them and that the torture produced false confessions.
For the first year of S-21's existence, corpses were buried near the prison. However, by the end of 1976, cadres ran out of burial spaces, the prisoner and family members were taken to the Boeung Choeung Ek ("Crow's Feet Pond") extermination centre, fifteen kilometers from Phnom Penh. There, they were killed by a group of teenagers led by a Comrade Teng, being battered to death with iron bars, pickaxes, machetes and many other makeshift weapons owing to the scarcity and cost of ammunition. After the prisoners were executed, the soldiers who had accompanied them from S-21 buried them in graves that held as few as 6 and as many as 100 bodies.
Almost all non-Cambodians had left the country by early May 1975, following an overland evacuation of the French Embassy in trucks. The few who remained were seen as a security risk. Though most of the foreign victims were either Vietnamese or Thai, a number of Western prisoners, many picked up at sea by Khmer Rouge patrol boats, also passed through S-21 between April 1976 and December 1978. No foreign prisoners survived captivity in S-21.
Even though the vast majority of the victims were Cambodian, some were foreigners, including 488 Vietnamese, 31 Thai, four French, two Americans, two Australians, one Laotian, one Arab, one Briton, one Canadian, one New Zealander, and one Indonesian. Khmers of Indian and Pakistani descent were also victims.
Two Franco-Vietnamese brothers named Rovin and Harad Bernard were detained in April 1976 after they were transferred from Siem Reap, where they had worked tending cattle. Another Frenchman named Andre Gaston Courtigne, a 30-year-old clerk and typist at the French embassy, was arrested the same month along with his Khmer wife in Siem Reap.
It is possible that a handful of French nationals who went missing after the 1975 evacuation of Phnom Penh also passed through S-21. Two Americans were captured under similar circumstances. James Clark and Lance McNamara in April 1978 were sailing when their boat drifted off course and sailed into Cambodian waters. They were arrested by Khmer patrol boats, taken ashore, where they were blindfolded, placed on trucks, and taken to the then-deserted Phnom Penh.
Twenty-six-year-old John D. Dewhirst, a British tourist, was one of the youngest foreigners to die in the prison. He was sailing with his New Zealand companion, Kerry Hamill, and their Canadian friend Stuart Glass when their boat drifted into Cambodian territory and was intercepted by Khmer patrol boats on August 13, 1978. Glass was killed during the arrest, while Dewhirst and Hamill were captured, blindfolded, and taken to shore. Both were executed after having been tortured for several months at Tuol Sleng. Witnesses reported that a foreigner was burned alive; initially, it was suggested that this might have been John Dewhirst, but a survivor would later identify Kerry Hamill as the victim of this particular act of brutality. Robert Hamill, his brother and a champion Atlantic rower, would years later make a documentary, Brother Number One, about his brother's incarceration.
One of the last foreign prisoners to die was twenty-nine-year-old American Michael S. Deeds, who was captured with his friend Christopher E. DeLance on November 24, 1978, while sailing from Singapore to Hawaii. His confession was signed a week before the Vietnamese army invaded Cambodia and ousted the Khmer Rouge. In 1989, Deeds' brother, Karl Deeds, traveled to Cambodia in attempts to find his brother's remains, but was unsuccessful. On September 3, 2012, DeLance's photograph was identified among the caches of inmate portraits.
As of 1999, there were a total of 79 foreign victims on record, but former Tuol Sleng Khmer Rouge photographer Nim Im claims that the records are not complete. On top of that, there is also an eyewitness account of a Filipino, a Cuban and a Swiss who passed through the prison, though no official records of either are shown.
Out of an estimated 20,000 people imprisoned at Tuol Sleng, there were only twelve known survivors: seven adults and five children. One child died shortly after the liberation.[5] As of mid-September 2011, only three of the adults and four children are thought to still be alive: Chum Mey, Bou Meng, and Chim Meth. All three said they were kept alive because they had skills their captors judged to be useful. Bou Meng, whose wife was killed in the prison, is an artist. Chum Mey was kept alive because of his skills in repairing machinery. Chim Meth was held in S-21 for 2 weeks and transferred to the nearby Prey Sar prison. She may have been spared because she was from Stoeung district in Kampong Thom where Comrade Duch was born. She intentionally distinguished herself by emphasising her provincial accent during her interrogations. Vann Nath, who was spared because of his ability to paint, died on September 5, 2011. Norng Chan Phal, one of the surviving children, published his story in 2018.
The Documentation Center of Cambodia has recently estimated that, in fact, at least 179 prisoners were freed from S-21 between 1975 and 1979 and approximately 23 prisoners (including 5 children, two of them siblings Norng Chanphal and Norng Chanly) survived when the prison was liberated in January 1979. One child died shortly thereafter. Of the 179 prisoners who were released, most disappeared and only a few are known to have survived after 1979. It was found that at least 60 persons (out of the DC Cam list) who are listed as having survived were first released but later rearrested and executed.
The prison had a staff of 1,720 people throughout the whole period. Of those, approximately 300 were office staff, internal workforce and interrogators. The other 1,400 were general workers, including people who grew food for the prison. Several of these workers were children taken from the prisoner families. The chief of the prison was Khang Khek Ieu (also known as Comrade Duch), a former mathematics teacher who worked closely with Khmer Rouge leader Pol Pot. Other leading figures of S-21 were Kim Vat aka Ho (deputy chief of S-21), Peng (chief of guards), Mam Nai aka Chan (chief of the Interrogation Unit), and Tang Sin Hean aka Pon (interrogator). Pon was the person who interrogated important people such as Keo Meas, Nay Sarann, Ho Nim, Tiv Ol, and Phok Chhay.
The documentation unit was responsible for transcribing tape recorded confessions, typing the handwritten notes from prisoners' confessions, preparing summaries of confessions, and maintaining files. In the photography sub-unit, workers took mug shots of prisoners when they arrived, pictures of prisoners who had died while in detention, and pictures of important prisoners after they were executed. Thousands of photographs have survived, but thousands are still missing.
The defense unit was the largest unit in S-21. The guards in this unit were mostly teenagers. Many guards found the unit's strict rules hard to obey. Guards were not allowed to talk to prisoners, to learn their names, or to beat them. They were also forbidden to observe or eavesdrop on interrogations, and they were expected to obey 30 regulations, which barred them from such things as taking naps, sitting down or leaning against a wall while on duty. They had to walk, guard, and examine everything carefully. Guards who made serious mistakes were arrested, interrogated, jailed and put to death. Most of the people employed at S-21 were terrified of making mistakes and feared being tortured and killed.
The interrogation unit was split into three separate groups: Krom Noyobai or the political unit, Krom Kdao or the hot unit and Krom Angkiem, or the chewing unit. The hot unit (sometimes called the cruel unit) was allowed to use torture. In contrast, the cold unit (sometimes called the gentle unit) was prohibited from using torture to obtain confessions. If they could not make prisoners confess, they would transfer them to the hot unit. The chewing unit dealt with tough and important cases. Those who worked as interrogators were literate and usually in their 20s.
Some of the staff who worked in Tuol Sleng also ended up as prisoners. They confessed to being lazy in preparing documents, to having damaged machines and various equipment, and to having beaten prisoners to death without permission when assisting with interrogations.
When prisoners were first brought to Tuol Sleng, they were made aware of ten rules that they were to follow during their incarceration. What follows is what is posted today at the Tuol Sleng Museum; the imperfect grammar is a result of faulty translation from the original Khmer:
You must answer accordingly to my question. Don't turn them away.
Don't try to hide the facts by making pretexts this and that, you are strictly prohibited to contest me.
Don't be a fool for you are a chap who dare to thwart the revolution.
You must immediately answer my questions without wasting time to reflect.
Don't tell me either about your immoralities or the essence of the revolution.
While getting lashes or electrification you must not cry at all.
Do nothing, sit still and wait for my orders. If there is no order, keep quiet. When I ask you to do something, you must do it right away without protesting.
Don't make pretext about Kampuchea Krom in order to hide your secret or traitor.
If you don't follow all the above rules, you shall get many lashes of electric wire.
If you disobey any point of my regulations you shall get either ten lashes or five shocks of electric discharge.
During testimony at the Khmer Rouge Tribunal on April 27, 2009, Duch claimed the 10 security regulations were a fabrication of the Vietnamese officials that first set up the Tuol Sleng Genocide Museum.
In 1979, Hồ Văn Tây, a Vietnamese combat photographer, was the first journalist to document Tuol Sleng to the world. Hồ and his colleagues followed the stench of rotting corpses to the gates of Tuol Sleng. The photos of Hồ documenting what he saw when he entered the site are exhibited in Tuol Sleng today.
The Khmer Rouge required that the prison staff make a detailed dossier for each prisoner. Included in the documentation was a photograph. Since the original negatives and photographs were separated from the dossiers in the 1979–1980 period, most of the photographs remain anonymous to this day.
The buildings at Tuol Sleng are preserved, with some rooms still appearing just as they were when the Khmer Rouge were driven out in 1979. The regime kept extensive records, including thousands of photographs. Several rooms of the museum are now lined, floor to ceiling, with black and white photographs of some of the estimated 20,000 prisoners who passed through the prison.
The site has four main buildings, known as Building A, B, C, and D. Building A holds the large cells in which the bodies of the last victims were discovered. Building B holds galleries of photographs. Building C holds the rooms subdivided into small cells for prisoners. Building D holds other memorabilia including instruments of torture.
Other rooms contain only a rusting iron bedframe, beneath a black and white photograph showing the room as it was found by the Vietnamese. In each photograph, the mutilated body of a prisoner is chained to the bed, killed by his fleeing captors only hours before the prison was captured. Other rooms preserve leg-irons and instruments of torture. They are accompanied by paintings by former inmate Vann Nath showing people being tortured, which were added by the post-Khmer Rouge regime installed by the Vietnamese in 1979.
The museum is open to the public from 8:00 a.m. to 5:00 p.m. On weekdays, visitors have the opportunity of viewing a 'survivor testimony' from 2:30 p.m. to 3:00 p.m. Along with the Choeung Ek Memorial (the Killing Fields), the Tuol Sleng Genocide Museum is included as a point of interest for those visiting Cambodia. Tuol Sleng also remains an important educational site as well as memorial for Cambodians. Since 2010, the ECCC brings Cambodians on a 'study tour' consisting of the Tuol Sleng, followed by the Choeung Ek, and finishing at the ECCC complex. The tour drew approximately 27,000 visitors in 2010.
S-21: The Khmer Rouge Killing Machine is a 2003 film by Rithy Panh, a Cambodian-born, French-trained filmmaker who lost his family when he was 11. The film features two Tuol Sleng survivors, Vann Nath and Chum Mey, confronting their former Khmer Rouge captors, including guards, interrogators, a doctor and a photographer. The focus of the film is the difference between the feelings of the survivors, who want to understand what happened at Tuol Sleng to warn future generations, and the former jailers, who cannot escape the horror of the genocide they helped create.
A number of images from Tuol Sleng are featured in the 1992 Ron Fricke film Baraka.
The Killing Fields are a number of sites in Cambodia where collectively more than 1,000,000 people were killed and buried by the Communist Party of Kampuchea during Khmer Rouge rule of the country from 1975 to 1979, immediately after the end of the Cambodian Civil War (1970–1975). The mass killings were part of the broad, state-sponsored Cambodian genocide.
Analysis of 20,000 mass grave sites by the DC-Cam Mapping Program and Yale University indicates at least 1,386,734 victims of execution. Estimates of the total deaths resulting from Khmer Rouge policies, including death from disease and starvation, range from 1.7 to 2.5 million out of a 1975 population of roughly 8 million. In 1979, Vietnam invaded Democratic Kampuchea and toppled the Khmer Rouge regime, ending the genocide.
The Cambodian journalist Dith Pran coined the term "killing fields" after his escape from the regime.
The Khmer Rouge regime arrested and eventually executed almost everyone suspected of connections with the former government or with foreign governments, as well as professionals and intellectuals. Ethnic Vietnamese, ethnic Thai, ethnic Chinese, ethnic Cham, Cambodian Christians, and Buddhist monks were the demographic targets of persecution. As a result, Pol Pot has been described as "a genocidal tyrant". Martin Shaw described the Cambodian genocide as "the purest genocide of the Cold War era".
Ben Kiernan estimates that about 1.7 million people were killed. Researcher Craig Etcheson of the Documentation Center of Cambodia suggests that the death toll was between 2 and 2.5 million, with a "most likely" figure of 2.2 million. After five years of researching some 20,000 grave sites, he concludes that "these mass graves contain the remains of 1,386,734 victims of execution". A United Nations investigation reported 2–3 million dead, while UNICEF estimated 3 million had been killed. Demographic analysis by Patrick Heuveline suggests that between 1.17 and 3.42 million Cambodians were killed, while Marek Sliwinski suggests that 1.8 million is a conservative figure. Even the Khmer Rouge acknowledged that 2 million had been killed—though they attributed those deaths to a subsequent Vietnamese invasion. By late 1979, UN and Red Cross officials were warning that another 2.25 million Cambodians faced death by starvation due to "the near destruction of Cambodian society under the regime of ousted Prime Minister Pol Pot", who were saved by international aid after the Vietnamese invasion.
Process
The judicial process of the Khmer Rouge regime, for minor or political crimes, began with a warning from the Angkar, the government of Cambodia under the regime. People receiving more than two warnings were sent for "re-education," which meant near-certain death. People were often encouraged to confess to Angkar their "pre-revolutionary lifestyles and crimes" (which usually included some kind of free-market activity; having had contact with a foreign source, such as a U.S. missionary, international relief or government agency; or contact with any foreigner or with the outside world at all), being told that Angkar would forgive them and "wipe the slate clean." They were then taken away to a place such as Tuol Sleng or Choeung Ek for torture and/or execution.[citation needed]
The executed were buried in mass graves. In order to save ammunition, the executions were often carried out using poison or improvised weapons such as sharpened bamboo sticks, hammers, machetes and axes. Inside the Buddhist Memorial Stupa at Choeung Ek, there is evidence of bayonets, knives, wooden clubs, hoes for farming and curved scythes being used to kill victims, with images of skulls, damaged by these implements, as evidence. In some cases the children and infants of adult victims were killed by having their heads bashed against the trunks of Chankiri trees, and then were thrown into the pits alongside their parents. The rationale was "to stop them growing up and taking revenge for their parents' deaths."[citation needed]
Prosecution for crimes against humanity
In 1997 the Cambodian government asked for the UN's assistance in setting up a genocide tribunal. It took nine years to agree to the shape and structure of the court—a hybrid of Cambodian and international laws—before the judges were sworn in, in 2006. The investigating judges were presented with the names of five possible suspects by the prosecution on 18 July 2007. On 19 September 2007 Nuon Chea, second in command of the Khmer Rouge and its most senior surviving member, was charged with war crimes and crimes against humanity. He faced Cambodian and foreign judges at the special genocide tribunal and was convicted on 7 August 2014 and received a life sentence. On 26 July 2010 Kang Kek Iew (aka Comrade Duch), director of the S-21 prison camp, was convicted of crimes against humanity and sentenced to 35 years' imprisonment. His sentence was reduced to 19 years, as he had already spent 11 years in prison. On 2 February 2012, his sentence was extended to life imprisonment by the Extraordinary Chambers in the Courts of Cambodia. He died on 2 September 2020.
Legacy
The best known monument of the Killing Fields is at the village of Choeung Ek. Today, it is the site of a Buddhist memorial to the victims, and Tuol Sleng has a museum commemorating the genocide. The memorial park at Choeung Ek has been built around the mass graves of many thousands of victims, most of whom were executed after interrogation at the S-21 Prison in Phnom Penh. The majority of those buried at Choeung Ek were Khmer Rouge killed during the purges within the regime. Many dozens of mass graves are visible above ground, many which have not been excavated yet. Commonly, bones and clothing surface after heavy rainfalls due to the large number of bodies still buried in shallow mass graves. It is not uncommon to run across the bones or teeth of the victims scattered on the surface as one tours the memorial park. If these are found, visitors are asked to notify a memorial park officer or guide.
A survivor of the genocide, Dara Duong, founded The Killing Fields Museum in Seattle, US.
The Khmer Rouge is the name that was popularly given to members of the Communist Party of Kampuchea (CPK) and by extension to the regime through which the CPK ruled Cambodia between 1975 and 1979. The name was coined in the 1960s by then Chief of State Norodom Sihanouk to describe his country's heterogeneous, communist-led dissidents, with whom he allied after his 1970 overthrow.
The Khmer Rouge army was slowly built up in the jungles of eastern Cambodia during the late 1960s, supported by the North Vietnamese army, the Viet Cong, the Pathet Lao, and the Chinese Communist Party (CCP). Although it originally fought against Sihanouk, the Khmer Rouge changed its position and supported Sihanouk following the CCP's advice after he was overthrown in a 1970 coup by Lon Nol who established the pro-American Khmer Republic. Despite a massive American bombing campaign (Operation Freedom Deal) against them, the Khmer Rouge won the Cambodian Civil War when they captured the Cambodian capital and overthrew the Khmer Republic in 1975. Following their victory, the Khmer Rouge, who were led by Pol Pot, Nuon Chea, Ieng Sary, Son Sen, and Khieu Samphan, immediately set about forcibly evacuating the country's major cities. In 1976, they renamed the country Democratic Kampuchea.
The Khmer Rouge regime was highly autocratic, totalitarian, and repressive. Many deaths resulted from the regime's social engineering policies and the "Moha Lout Plaoh", an imitation of China's Great Leap Forward which had caused the Great Chinese Famine. The Khmer Rouge's attempts at agricultural reform through collectivization similarly led to widespread famine, while its insistence on absolute self-sufficiency, including the supply of medicine, led to the death of many thousands from treatable diseases such as malaria.
The Khmer Rouge regime murdered hundreds of thousands of their perceived political opponents, and its racist emphasis on national purity resulted in the genocide of Cambodian minorities. Summary executions and torture were carried out by its cadres against perceived subversive elements, or during genocidal purges of its own ranks between 1975 and 1978. Ultimately, the Cambodian genocide which took place under the Khmer Rouge regime led to the deaths of 1.5 to 2 million people, around 25% of Cambodia's population.
In the 1970s, the Khmer Rouge were largely supported and funded by the Chinese Communist Party, receiving approval from Mao Zedong; it is estimated that at least 90% of the foreign aid which was provided to the Khmer Rouge came from China. The regime was removed from power in 1979 when Vietnam invaded Cambodia and quickly destroyed most of its forces. The Khmer Rouge then fled to Thailand, whose government saw them as a buffer force against the Communist Vietnamese. The Khmer Rouge continued to fight against the Vietnamese and the government of the new People's Republic of Kampuchea until the end of the war in 1989. The Cambodian governments-in-exile (including the Khmer Rouge) held onto Cambodia's United Nations seat (with considerable international support) until 1993, when the monarchy was restored and the name of the Cambodian state was changed to the Kingdom of Cambodia. A year later, thousands of Khmer Rouge guerrillas surrendered themselves in a government amnesty.
In 1996, a new political party called the Democratic National Union Movement was formed by Ieng Sary, who was granted amnesty for his role as the deputy leader of the Khmer Rouge. The organisation was largely dissolved by the mid-1990s and finally surrendered completely in 1999. In 2014, two Khmer Rouge leaders, Nuon Chea and Khieu Samphan, were jailed for life by a United Nations-backed court which found them guilty of crimes against humanity for their roles in the Khmer Rouge's genocidal campaign.
The Cambodian genocide was the systematic persecution and killing of Cambodian citizens by the Khmer Rouge under the leadership of Communist Party of Kampuchea general secretary Pol Pot. It resulted in the deaths of 1.5 to 2 million people from 1975 to 1979, nearly a quarter of Cambodia's population in 1975 (c. 7.8 million).
Pol Pot and the Khmer Rouge had long been supported by the Chinese Communist Party (CCP) and its chairman, Mao Zedong; it is estimated that at least 90% of the foreign aid which the Khmer Rouge received came from China, including at least US$1 billion in interest-free economic and military aid in 1975 alone. After it seized power in April 1975, the Khmer Rouge wanted to turn the country into an agrarian socialist republic, founded on the policies of ultra-Maoism and influenced by the Cultural Revolution. Pol Pot and other Khmer Rouge officials met with Mao in Beijing in June 1975, receiving approval and advice, while high-ranking CCP officials such as Politburo Standing Committee member Zhang Chunqiao later visited Cambodia to offer help. To fulfill its goals, the Khmer Rouge emptied the cities and forced Cambodians to relocate to labor camps in the countryside, where mass executions, forced labor, physical abuse, malnutrition, and disease were rampant. In 1976, the Khmer Rouge renamed the country Democratic Kampuchea.
The massacres ended when the Vietnamese military invaded in 1978 and toppled the Khmer Rouge regime. By January 1979, 1.5 to 2 million people had died due to the Khmer Rouge's policies, including 200,000–300,000 Chinese Cambodians, 90,000–500,000 Cambodian Cham (who are mostly Muslim), and 20,000 Vietnamese Cambodians. 20,000 people passed through the Security Prison 21, one of the 196 prisons the Khmer Rouge operated, and only seven adults survived. The prisoners were taken to the Killing Fields, where they were executed (often with pickaxes, to save bullets) and buried in mass graves. Abduction and indoctrination of children was widespread, and many were persuaded or forced to commit atrocities. As of 2009, the Documentation Center of Cambodia has mapped 23,745 mass graves containing approximately 1.3 million suspected victims of execution. Direct execution is believed to account for up to 60% of the genocide's death toll, with other victims succumbing to starvation, exhaustion, or disease.
The genocide triggered a second outflow of refugees, many of whom escaped to neighboring Thailand and, to a lesser extent, Vietnam. In 2003, by agreement between the Cambodian government and the United Nations, the Extraordinary Chambers in the Court of Cambodia (Khmer Rouge Tribunal) were established to try the members of the Khmer Rouge leadership responsible for the Cambodian genocide. Trials began in 2009. On 26 July 2010, the Trial Chamber convicted Kaing Guek Eav (alias Duch) for crimes against humanity and grave breaches of the 1949 Geneva Conventions. The Supreme Court Chamber increased his sentence to life imprisonment. Nuon Chea and Khieu Samphan were tried and convicted in 2014 of crimes against humanity and grave breaches of the Geneva Conventions. On 28 March 2019, the Trial Chamber found Nuon Chea and Khieu Samphan guilty of crimes against humanity, grave breaches of the Geneva Conventions, and genocide of the Vietnamese ethnic, national and racial group. The Chamber additionally convicted Nuon Chea of genocide of the Cham ethnic and religious group under the doctrine of superior responsibility. Both Nuon Chea and Khieu Samphan were sentenced to terms of life imprisonment.
Paul
The first time that we meet Paul is at the execution of Stephen, who was the first Christian martyr. Paul looked after the coats of the men who stoned Stephen. He hated Stephen as well as the rest of the Christians. He intended to do God a service by persecuting them. He had, therefore, discovered in which houses the Christians met and his henchmen would unexpectedly force their way in and drag the Christians off to prison.
Paul was filled with hate against anything that had to do with Christ – until he met Christ for himself and had a radical conversion. Would the Christians from the house-churches – when they prayed for their leaders in prison – have also prayed for the persecutor, Paul? Perhaps Paul met Jesus as an answer to their prayers. We do not know – not yet.
God intervened and changed the persecutor into a preacher.
Someone once said, "If such a gifted man is converted, it is amazing what such a man can do for God."
But an even GREATER thing is this - it is not what such a man can do for God is important but what God can do for him. Forgiveness of sins and a new life with and for the Lord. That is what God did for Paul.
There is hope for the persecutors of God’s Church. Will you pray for them? Is anything impossible for God?
Open Doors International.
FAMOUS HEADS THAT ROLLED AT THE TOWER
Execution inside the Tower was a privilege reserved for those of high rank, or for those who had dangerously strong popular support, to keep them away from the gawping crowds. Ten people were beheaded on Tower Green which stretches to the west of the White Tower.
THE BEHEADED QUEENS
The most well known among those executed on or near Tower Green were three former queens of England. Two of those queens were wives of Henry VIII.
Anne Boleyn, the second wife of Henry VIII, was in her early 30s and Catherine Howard, Henry's fifth wife, was barely in her 20s. Both were accused of adultery, but neither may have been guilty.
The third queen to meet her end within the Tower was 16-year-old Lady Jane Grey. She was on the throne for just nine days, and was the innocent pawn in a failed military coup by her father-in-law, the Duke of Northumberland.
EXPERT AND BLUNDERING EXECUTIONS
Anne Boleyn was executed by the clean stroke of an expert swordsman shipped in from France especially for the occasion. On the day of her execution, she enquired, 'I heard say the executioner was very good, and I have a little neck.'
By contrast, Margaret Pole who was another victim of the axe was said to be much less lucky in her final moments. A blundering executioner was said to have ‘hacked her head and shoulders to pieces’.
THE EXECUTION SITE MEMORIAL
Today, at the very site of these executions on Tower Green you can see a memorial sculpture and quote dedicated to those who were condemned to death by order of the state.
Hereford Cathedral, in Hereford Herefordshire. The current Hereford Cathedral dates from 1079 and is a Grade I listed building. Its most famous treasure is Mappa Mundi, a mediaeval map of the world dating from the 13th century.
The cathedral is dedicated to two patron saints, namely Saint Mary the Virgin and Saint Ethelbert the King. The latter was beheaded by Offa, King of Mercia in the year 792. Offa had consented to give his daughter to Ethelbert in marriage: why he changed his mind and deprived him of his head historians do not know, although tradition is at no loss to supply him with an adequate motive. The execution, or murder, is said to have taken place at Sutton, four miles (6 km) from Hereford, with Ethelbert's body brought to the site of the modern cathedral by 'a pious monk'. At Ethelbert's tomb miracles were said to have occurred, and in the next century (about 830) Milfrid, a Mercian nobleman, was so moved by the tales of these marvels as to rebuild in stone the little church which stood there, and to dedicate it to the sainted king.
Before this, Hereford had become the seat of a bishopric. It is said to have been the centre of a diocese as early as the 6th century. In the 7th century the cathedral was refounded by Putta, who settled here when driven from Rochester by Æthelred of Mercia. The cathedral of stone, which Milfrid raised, stood for some 200 years, and then, in the reign of Edward the Confessor, it was altered. The new church had only a short life, for it was plundered and burnt in 1056 by a combined force of Welsh and Irish under Gruffydd ap Llywelyn, the Welsh prince; it was not, however, destroyed until its custodians had offered vigorous resistance, in which seven of the canons were killed.
Hereford Cathedral remained in a state of ruin until Robert of Lorraine was consecrated to the see (made Bishop) in 1079 and undertook its reconstruction. His work was carried on, or, more probably, redone, by Bishop Reynelm, who was next but one in the succession, and reorganised the college of secular canons attached to the cathedral. Reynelm died in 1115, and it was only under his third successor, Robert de Betun, who was Bishop from 1131 to 1148, that the church was brought to completion.
Of this Norman church, little has survived but the choir up to the spring of the clerestory, the south transept, the arch between the north transept and the choir aisle, and the nave arcade. Scarcely 50 years after its completion William de Vere, who occupied the see from 1186 to 1199, altered the east end by constructing a retro-choir or processional path and a Lady Chapel; the latter was rebuilt not long afterwards—between the years 1226 and 1246, during the Early English style—with a crypt beneath. Around the middle of the century the clerestory, and probably the vaulting of the choir, were rebuilt, having been damaged by the settling of the central tower. Under Bishop Aquablanca (1240–68), one of Henry III's foreign favourites, the rebuilding of the north transept was begun, being completed later in the same century by Bishop Swinfield, who also built the aisles of the nave and eastern transept.
Source: en.wikipedia.org/wiki/Rizal_Monument
The Rizal Monument (original title: Motto Stella, Latin, "guiding star") is a memorial in Rizal Park in Manila, Philippines built to commemorate the executed Filipino nationalist, José Rizal. The monument consists of a standing bronze sculpture of Rizal, with an obelisk, set on a stone base within which his remains are interred. A plaque on the pedestal's front reads: "To the memory of José Rizal, patriot and martyr, executed on Bagumbayan Field December Thirtieth 1896. This monument is dedicated by the people of the Philippine Islands".
The perimeter of the monument is guarded continuously by the Philippine Marine Corps’ Marine Security and Escort Group, the changing of the guard having become a daily ritual. About 100 m (330 ft) north-northwest of the monument is the exact location where Rizal was executed, marked by life-size dioramas depicting his final moments.
An exact replica of the Rizal Monument can be found in Madrid, Spain at the junction of Avenida de Las Islas Filipinas and Calle Santander.
Knole (/noʊl/) is a British country house and former archbishop's palace owned by the National Trust. It is situated within Knole Park, a 1,000-acre (400-hectare) park located immediately to the south-east of Sevenoaks in west Kent. The house ranks in the top five of England's largest houses, under any measure used, occupying a total of 4 acres (1.6 ha).[1]
The current house dates back to the mid-15th century, with major additions in the 16th and, particularly, the early 17th centuries. Its Grade I listing reflects its mix of late-medieval to Stuart structures and particularly its central façade and state rooms. In 2019, an extensive conservation project, "Inspired by Knole", was completed to restore and develop the structures of the buildings and thus help to conserve its important collections.[2] The surrounding deer park has also survived with varying degrees of management in the 400 years since 1600.[3]
History
Knole in 1880
Location
Knole is located at the southern end of Sevenoaks, in the Weald of west Kent. To the north, the land slopes down to the Darenth valley and the narrow fertile pays of Holmesdale, at the foot of the North Downs.[4] The land around Sevenoaks itself has sandy soils, with woodland that was used in the Middle Ages in the traditional Wealden way, for pannage, rough pasture and timber.[5] The Knole estate is located on well-drained soils of the Lower Greensand.[6] It was close enough to London to allow easy access for owners who were involved with affairs of state, and it was on "sounde, parfaite, holesome grounde", in the words of Henry VIII.[7] It also had a plentiful supply of spring water.[8] The knoll of land in front of the house gives it a sheltered position. The wooded nature of the landscape could provide not only timber but also grazing for the meat needs of a grand household. Moreover, it made an excellent deer park, being emparked before the end of the 15th century. The dry valley between the house and the settlement of Sevenoaks also makes a natural deer course, for a combined race and hunt between two dogs and fallow deer.[9]
Early history
The earliest recorded owner of the core of the estate, in the 1290s, was Robert de Knole. However, nothing is known of any property he had on the estate. Two other families, the Grovehursts and the Ashburnhams, are known to have held the estate in succession until the 1360s, and the manor of Knole is first mentioned in 1364.[10] In 1419, the estate, which then spread over 800 acres, had been bought by Thomas Langley, Bishop of Durham, and by 1429, he had extended it to 1,500 acres.[11] The estate remained in the hands of the Langley family, it seems, until the mid-1440s when it had been acquired by James Fiennes, 1st Baron Saye and Sele. The circumstances of this transfer are not known, but it is clear that Lord Saye and Sele was also enlarging the estate by further, sometimes forcible, purchases of adjoining parcels of land. For example, in 1448 one Reginald Peckham was forced to sell land at Seal (at the north-eastern end of the current estate) to Saye "on threat of death".[12] Forcible land transfers recur in the later history of the house, including that between Archbishop Thomas Cranmer and Henry VIII.
Thomas Cardinal Bourchier, Archbishop of Canterbury
Lord Saye and Sele seems to have begun a building project at Knole, but it was incomplete by his death in 1450.[13] His ruthless exploitation of his powerful position in Kent was a motivating factor in the Jack Cade Rebellion. Saye and Sele was executed on the authority of a hastily assembled commission initiated by Henry VI in response to the demands of Cade's rebels when they arrived in London.[14]
Archbishop Bourchier's House
James Fiennes's heir, William, second Baron Saye and Sele, sold the property for 400 marks (£266 13s 4d) in 1456 to Thomas Bourchier, Archbishop of Canterbury. He already had a substantial property in the area, Otford Palace, but the drier, healthier site of Knole attracted him.[15] Archbishop Bourchier probably began building work by making substantial renovations of an existing house. Between 1456 and 1486, Bourchier and his bailiff for the Otford bailiwick, John Grymesdyche, oversaw substantial building work on the current house.[16] The remodelled house must have been suitable for the archbishop by 1459, when he first stayed there, but he based himself there increasingly in his later years, particularly after 1480, when, at the age of about 69, he appointed a suffragan. In 1480, Thomas Cardinal Bourchier, as he had become in 1473, gave the house to the Archdiocese of Canterbury.[17]
In subsequent years, Knole House continued to be enlarged, with the addition of a large courtyard, now known as Green Court, and a new entrance tower. These were long thought to be the work of one of Bourchier's successors, but the detailed study by Alden Gregory suggests that Bourchier was responsible. He took advantage of the political stability that followed the restoration of Edward IV in 1471 to invest further in his property.[18]
Knole in the Tudor period
After Cardinal Bourchier's death in 1486, Knole was occupied by the next four archbishops: John Morton (1487–1500), Henry Deane (1501–1503), William Warham (1504–1532) and finally Thomas Cranmer.[19] Sir Thomas More appeared in revels there at the court of Archbishop Morton, whose cognizance (motto) of Benedictus Deus appears above and to either side of a large late Tudor fireplace there.[20] Henry VII was an occasional visitor, as in early October and midwinter 1490.[21]
Cardinal Bourchier had enclosed the park with a pale to make a deer park and it seems that Henry VIII used to visit Archbishop Warham to hunt deer.[22] After the death of Warham and before the appointment of his successor, Henry found his properties in nearby Otford and Knole useful residences for his daughter Mary, at the time of the protracted divorce from her mother, Catherine of Aragon. She was at Knole from 27 November 1532 to 5 March 1533.[23]
Warham's successor as archbishop, Thomas Cranmer, acquired all the temporalities of the See of Canterbury. However, these brought with them substantial debts and complex demands of land management, set against a backdrop of massive land transfers associated with the dissolution of the monasteries and broader assaults on church wealth. Cranmer was, therefore, unable to withstand repeated demands from Henry VIII for exchanges of land.[24] This was a long-term process stretching between 1536 and 1546, so that there is no need to imagine that Henry wanted Knole, specifically, for example as a deer park. In 1537 the manor of Knole, and five other manors and a number of advowsons and chantries largely forming the archbishop's bailiwick of Otford, were 'exchanged' with Henry VIII. In return, Cranmer received a package primarily consisting of former abbeys and priories between Canterbury and Dover.[25]
Knole was granted to Edward Seymour, 1st Duke of Somerset, in August 1547 at the start of his nephew Edward VI's reign, but following Somerset's execution in 1549 it reverted to the Crown.[26] Mary gave the residence back to her Archbishop of Canterbury, Cardinal Reginald Pole, but with their deaths in 1558 the house reverted to the Crown.
In the early 1560s, Elizabeth I gave Knole to Robert Dudley, 1st Earl of Leicester, but he returned it in 1566. However, he had already granted a lease (1 February 1566) to one Thomas Rolf. Under this the 'manor and mansion-house' of Knole and the park, with the deer, and also Panthurst Park and other lands, were demised to the latter for the term of ninety-nine years at a rent of £200. The landlord was to do all repairs, and reserved the very unusual right (to himself and his heirs and assigns) to occupy the mansion-house as often as he or they chose to do so, but this right did not extend to the gate-house, nor to certain other premises. The tenant was given power to alter or rebuild the mansion-house at his pleasure.[27] Meanwhile, Elizabeth had possibly granted the estate to her cousin Thomas Sackville who, at that time, had the title of Lord Buckhurst.
There was competition at that time for the Knole estate. Rolf died very soon after, and the residue of the lease was bought by a wealthy local lawyer, John Lennard (of Chevening). He had gradually built up a network of properties around Sevenoaks, including the manor of Chevening, and adjoining property in the parishes of Knockholt and Halstead, all just to the north of Sevenoaks.[28] Lennard had already pressurised Rolf to sell the lease before his sudden death but, at the same point, Lord Buckhurst was also competing for the lease. Knole was a significant addition to Lennard's local land-holdings when it was confirmed, around 1570. However, Buckhurst was still able to insist upon some rights on the estate, including the ownership of at least some of the deer in the park.[29] John moved to Knole, but gave his son Sampson, Lord Dacre's son-in-law, a sub-lease.[30] The Knole estate was worth a great deal to Sampson, bringing him in 1599 rents worth £218, 6s and 8d.[31]
One of Sampson Lennard's daughters, Margaret, married Sir Thomas Waller, at one time lieutenant of Dover Castle and the younger son of an important Kent family, with their seat at Groombridge. An unusual term in the marriage covenant stipulated that Margaret and Thomas should live at Knole which is where Margaret gave birth to her son William, probably in 1598.[32] The baptism is recorded in the Sevenoaks parish register for 3 December. In 1613, William inherited his father's baronetcy, becoming Sir William Waller. He later commanded a parliamentary army with some distinction during the English Civil War. Wikipedia
@ Tate Modern, London
Hrair Sarkissian’s Execution Squares 2008 comprises a series of photographs depicting the sites of public executions in Syria, the artist’s country of birth. The images were taken in three different cities – Damascus, Aleppo and Lattakia – in places where public executions have taken place, for civil rather than political crimes. Sarkissian took these photographs early in the morning when the streets were quiet, around the time when executions are carried out. The subject of an execution will usually be brought to the square at 4.30 a.m., but their body is routinely left there in full view of passers-by until around 9.00 a.m. Sarkissian’s first personal experience of an execution was as a child when he passed one of these squares on his journey to school and saw three bodies hanging in the street.