The Eladonian’s were descendants of one of the first races to appear within the island of Astrea known as Veldarian’s. They consisted of servants, priests, warriors, and one in authority. Lean and elegant, Eladonian’s were known to be extremely fast, and well spoken. Light metallic armor covered most of their bodies and they wore large Kanohi’s giving them an Alien-like appearance. They settled in the outskirts of the island and discovered a strange crystal-like substance (supposedly remains of a great one) in which they would use to create their god in the form a living statue known as Seltiast. The statue brought great prosperity while encouraging equal measure between male, and female beings. Those who wished to visit the god were requested to serve Seltiast by placing the best goods they bared under the statue. For many years wealth and good fortunes blessed this prosperous race until one day half of the tribe became aligned with a self-proclaimed prophet known as Commundus. The brother of Themia believing he had pact with gods persuaded the tribe that it was his job to set new order. Though Commundus captivated many with his voice several turned on him in disbelief engaging in intense conflicts which according to Themia led to the mass execution of their tribe.

Jinnan Acrobatic Troupe, VivoCity, Singapore, Carl Zeiss Jena 50/2.8

Probably one of the least violent heroes of our time. Dr. Jose Rizal's choice of weapon was the pen. His execution was the catalyst to the Philippine revolution, that eventually toppled a Spanish government which ruled for hundreds of years.

Lyric Opera of Chicago

October 11, 14, 17, 20, 23 and 26, 2025

 

🎭 Cherubini’s Medea – Synopsis

 

Composer: Luigi Cherubini

 

Libretto: François-Benoît Hoffman, based on Euripides’ Medea, Pierre Corneille’s Médée, and other classical sources.

 

Premiere: 1797, Théâtre Feydeau, Paris (Médée in French); commonly performed in the 20th century in Italian translation (especially the Lachner version)

 

Setting:

 

Ancient Corinth, in the aftermath of Medea and Jason’s adventures in Colchis and the quest for the Golden Fleece.

 

Act I – The Wedding Day

 

The opera opens on the day of Jason’s wedding—not to Medea, his former wife, but to Glauce (also called Creusa), daughter of King Creon of Corinth. Jason has abandoned Medea and their two children in pursuit of social status and security.

 

Glauce is nervous—haunted by Medea’s reputation as a powerful and vengeful sorceress from a foreign land. Creon is firm: Medea must leave Corinth at once to prevent disruption to the royal wedding. Jason, torn but resolute, justifies his betrayal as necessary for the children’s future.

 

Medea arrives uninvited, distraught and humiliated. She pleads with Jason, only to be met with coldness. When Creon orders her exile, she manipulates him into granting her a one-day reprieve. The act ends with Medea vowing revenge.

 

Act II – The Veil of Vengeance

 

Medea wrestles with despair and rage, invoking the gods and her own powers. She hatches a deadly plan: she will send her children to Glauce bearing gifts—a robe and a diadem laced with poison.

 

Jason, still deluded by self-justification, allows the children to deliver the gifts, thinking it will bring peace between the two women. Medea hides her fury behind a mask of reconciliation.

 

Act III – Fire and Blood

 

Word soon comes that Glauce is dead—her body consumed by fire when she dons the cursed robe. Creon, trying to save her, dies as well.

 

Medea's triumph turns to horror as she prepares for her final act. She resolves to kill her own children to fully punish Jason—denying him both legacy and love. As Corinth burns and the people cry out in terror, Medea murders the boys and appears before Jason one last time, bloodied but defiant.

 

She vanishes into the night, leaving Jason to face the ruins of his ambition.

 

Themes and Musical Style

 

Cherubini’s Medea is a powerful blend of classical tragedy and early Romantic opera. Though written in the 1790s, it anticipates the dramatic intensity of later composers like Beethoven and Berlioz. The title role is one of the most demanding in the repertoire—vocally fierce, emotionally volcanic, and psychologically layered. Medea is no mere villain; she is a wronged woman driven to the outer edge of human experience, her grandeur and monstrosity bound together.

 

The opera explores:

 

Betrayal and abandonment.

 

The foreign woman as both outsider and threat.

 

The limits of power, reason, and vengeance.

 

The devastating consequences of pride and revenge.

====================

 

🎭 Opera in Revolutionary Paris: From Collapse to Reinvention

🔥 The Crisis (1789–1794)

 

At the outset of the French Revolution in 1789, opera was seen by many revolutionaries as a corrupt and elitist art form associated with the ancien régime. The Académie Royale de Musique (Paris Opéra), long funded by the monarchy, symbolized aristocratic excess and state patronage. The fall of the monarchy in 1792 and the execution of Louis XVI in 1793 sent shockwaves through all institutions—including the arts.

 

During the Reign of Terror (1793–1794):

 

Many aristocratic patrons were executed or fled.

 

Censorship was intense and ideological.

 

Performances were suspended or redirected to serve revolutionary propaganda.

 

Operas of the ancien régime were banned or rewritten to reflect republican ideals.

 

Some theaters were shut down; others became stages for revolutionary pageantry and pièces à sauvetage (melodramas featuring heroic rescues and virtue).

 

Yet even amid the chaos, theater and opera never fully ceased. The revolutionary government understood their power for mass persuasion, and theaters were repurposed as tools for civic education.

 

Rebuilding and Redirection (1795–1797)

 

After Robespierre’s fall in 1794, the political climate began to thaw. The Directory (1795–1799) brought a more pragmatic and less ideologically rigid approach. Cultural life, especially in Paris, began to rebound, driven by:

 

A new bourgeois audience, eager for diversion and moral elevation.

 

A reorientation of content: works with themes of virtue, justice, and self-sacrifice were encouraged.

 

Relaxation of censorship allowed composers and librettists more freedom.

 

Theaters were reopened or rebranded; the Paris Opéra resumed activity under different auspices.

 

Foreign composers and émigré artists (like Cherubini, an Italian working in Paris) were welcomed, especially if they embraced revolutionary values—or at least avoided monarchist associations.

 

🎼 Cherubini’s Médée in Context

 

Luigi Cherubini had remained in Paris through the Revolution, adapting astutely to the shifting tides. He aligned himself with revolutionary ideals without becoming doctrinaire. His music struck a new, leaner tone—stripped of rococo ornament, full of dramatic clarity, moral gravity, and classical rigor—all qualities that appealed to post-revolutionary audiences.

 

Médée (1797) fit the moment perfectly:

 

Based on a classical subject, it resonated with revolutionary neoclassicism.

 

Medea, as a powerful outsider, embodied anxieties about vengeance, justice, and moral collapse.

 

The opera combined psychological realism with tragic grandeur, aligning with the Directory’s taste for high-minded drama over frivolous entertainment.

 

The setting and costumes could invoke antiquity without recalling Versailles.

 

Bigger Picture: Why Opera Survived

 

Opera endured because it could adapt:

 

Thematically, by shifting from gods and kings to heroes and martyrs.

 

Aesthetically, by adopting simpler, starker forms in tune with revolutionary neoclassicism.

 

Institutionally, by transforming royal theaters into national ones.

 

Politically, by serving as both mirror and mouthpiece of civic ideology.

 

And crucially: the public still wanted it. Even in the darkest days, Parisians flocked to theaters. In a society newly preoccupied with the people’s voice and emotions, opera—paradoxically—became more essential than ever.

This text is a collaboration with ChatGPT.

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."

 

www.british-history.ac.uk/report.aspx?compid=45116

Fiódor Mijáilovich Dostoyevski (en ruso: Фёдор Миха́йлович Достое́вский, romanización: Fëdor Mihajlovič Dostoevskij; Moscú, 11 de noviembre de 1821 – San Petersburgo, 9 de febrero de 1881) fue uno de los principales escritores de la Rusia zarista, cuya literatura explora la psicología humana en el complejo contexto político, social y espiritual de la sociedad rusa del siglo XIX.

Es considerado uno de los más grandes escritores de Occidente y de la literatura universal. De él dijo Friedrich Nietzsche: «Dostoyevski, el único psicólogo, por cierto, del cual se podía aprender algo, es uno de los accidentes más felices de mi vida». Y José Ortega y Gasset escribió: «En tanto que otros grandes declinan, arrastrados hacia el ocaso por la misteriosa resaca de los tiempos, Dostoyevski se ha instalado en lo más alto».

Si bien la madre de Fiódor Dostoyevski era rusa, su ascendencia paterna se remonta a un pueblo denominado Dostóyevo, ubicado en la gubérniya de Minsk (Bielorrusia). En sus orígenes, el acento del apellido, como el del pueblo, recaía en la segunda sílaba, pero cambió su posición a la tercera en el siglo XIX. De acuerdo con algunas versiones, los ancestros paternos de Dostoyevski eran nobles polonizados (szlachta) de origen ruteno que fueron a la guerra con el escudo de armas de Radwan.

Fue el segundo de los siete hijos del matrimonio formado por Mijaíl Andréievich Dostoievski y María Fiódorovna Necháyeva. Un padre autoritario, médico del hospital para pobres Mariinski en Moscú, y una madre vista por sus hijos como un refugio de amor y protección marcaron el ambiente familiar en la infancia de Dostoyevski. Cuando Fiódor tenía once años de edad, la familia se radicó en la aldea de Darovóye, en Tula, donde el padre había adquirido unas tierras.

En 1834 ingresó, junto con su hermano Mijaíl, en el pensionado de Chermak, donde cursarían los estudios secundarios. La temprana muerte de la madre por tuberculosis en 1837 sumió al padre en la depresión y el alcoholismo, por lo que Fiódor y su hermano Mijaíl fueron enviados a la Escuela de Ingenieros Militares de San Petersburgo, lugar en el que el joven Dostoievski comenzaría a interesarse por la literatura a través de las obras de Shakespeare, Pascal, Victor Hugo y E. T. A. Hoffmann.

En 1839, cuando tenía dieciocho años, le llegó la noticia de que su padre había fallecido. Los siervos mancomunados de Mijaíl Dostoyevski (hidalgo de Darovóye), enfurecidos tras uno de sus brutales arranques de violencia provocados por el alcohol, lo habían inmovilizado y obligado a beber vodka hasta que murió ahogado. Otra historia sugiere que Mijaíl murió por causas naturales, pero que un terrateniente vecino suyo inventó la historia de la rebelión para comprar la finca a un precio más reducido. En parte, Fiódor se culpó posteriormente de este hecho por haber deseado la muerte de su padre en muchas ocasiones. En su artículo de 1928, «Dostoyevski y el parricidio», Sigmund Freud señalaría este sentimiento de culpa como la causa de la intensificación de su epilepsia.

En 1841, Dostoyevski fue ascendido a alférez ingeniero de campo. Ese mismo año, influido por el poeta prerromántico alemán Friedrich Schiller, escribió dos obras teatrales románticas (María Estuardo y Borís Godunov) que no han sido conservadas. Dostoyevski se describía como un «soñador» en su juventud y en esa época admiraba a Schiller.

Durante toda su carrera literaria Dostoievski padeció una epilepsia que supo incorporar en su obra. Los personajes presentados con epilepsia son Murin y Ordínov (La patrona, 1847), Nelly (Humillados y ofendidos, 1861), Myshkin (El idiota, 1868), Kiríllov (Los demonios, 1872) y Smerdiakov (Los hermanos Karamázov, 1879-80). Dostoievski también supo utilizar la epilepsia para librarse de una condena vitalicia a servir en el ejército en Siberia. Aunque la epilepsia había comenzado durante sus años académicos como estudiante de ingeniería militar en San Petersburgo (1838-1843), el diagnóstico tardaría una década en llegar. En 1863 viajó al extranjero con intención de consultar a los especialistas Romberg y Trousseau. Stephenson e Isotoff apuntaron en 1935 la probable influencia Psique (1848), de Carus, en la construcción de sus personajes. Por contrapartida, la epilepsia de Dostoyevski ha inspirado a numerosos epileptólogos, incluyendo a Freud, Alajouanine y Gastaut. La de Dostoievski es la historia natural de una epilepsia que en terminología científica contemporánea se clasificaría como criptogénica focal de probable origen temporal. Sin embargo, más allá del interés que pueda despertar la historia clínica de un trastorno neurológico heterogéneo, bastante bien comprendido y correctamente diagnosticado en vida del escritor, el caso de Dostoievski muestra el buen uso de una enfermedad común por un genio literario que supo transformar la adversidad en oportunidad. Una de las ideas capitales en su obra (que un buen recuerdo puede colmar toda una vida de felicidad) guarda una estrecha relación con los momentos de éxtasis que alcanzaba el escritor durante algunos episodios de la enfermedad o en el momento (aura epiléptica) que anunciaba las crisis epilépticas más violentas, tal como fueron descritos en su obra literaria.

Dostoyevski terminó sus estudios de Ingeniería en 1843 y, después de adquirir el grado militar de subteniente, se incorporó a la Dirección General de Ingenieros en San Petersburgo.

En 1844, Honoré de Balzac visitó San Petersburgo. Dostoyevski decidió traducir Eugenia Grandet para saldar una deuda de 300 rublos con un usurero. Esta traducción despertaría su vocación y poco después de terminarla pidió la excedencia del ejército con la idea de dedicarse exclusivamente a la literatura. En 1845 dejó el ejército y empezó a escribir la novela epistolar Pobres gentes, obra que le proporcionaría sus primeros éxitos de crítica y, fundamentalmente, el reconocimiento del crítico literario Belinski. La obra, editada en forma de libro al año siguiente, convirtió a Dostoyevski en una celebridad literaria a los veinticuatro años. En esta misma época comenzó a contraer algunas deudas y a sufrir con más frecuencia ataques epilépticos. Las novelas siguientes —El doble (1846), Noches blancas (1848) y Niétochka Nezvánova (1849)— no tuvieron el éxito de la primera y recibieron críticas negativas, lo que sumió a Dostoyevski en la depresión. En esta época entró en contacto con ciertos grupos de ideas utópicas, llamados nihilistas, que buscaban la libertad del hombre.

Dostoyevski fue arrestado y encarcelado el 23 de abril de 1849 por formar parte del grupo intelectual liberal Círculo Petrashevski bajo el cargo de conspirar contra el zar Nicolás I. Después de la revuelta decembrista en 1825 y las revoluciones de 1848 en Europa, Nicolás I se mostraba reacio a cualquier tipo de organización clandestina que pudiera poner en peligro su autocracia.

El 16 de noviembre, Dostoyevski y otros miembros del Círculo Petrashevski fueron llevados a la fortaleza de San Pedro y San Pablo y condenados a muerte por participar en actividades consideradas antigubernamentales. El 22 de diciembre, los prisioneros fueron llevados al patio para su fusilamiento; Dostoyevski tenía que situarse frente al pelotón e incluso escuchar los disparos con los ojos vendados, pero su pena fue conmutada en el último momento por cinco años de trabajos forzados en Omsk, Siberia. Durante esta época sus ataques epilépticos fueron en aumento. Años más tarde, Dostoyevski le relataría a su hermano los sufrimientos que atravesó durante los años que pasó «silenciado dentro de un ataúd». Describió el cuartel donde estuvo, que «debería haber sido demolido años atrás», con estas palabras:

En verano, encierro intolerable; en invierno, frío insoportable. Todos los pisos estaban podridos. La suciedad de los pavimentos tenía una pulgada de grosor; uno podía resbalar y caer... Nos apilaban como anillos de un barril... Ni siquiera había lugar para dar la vuelta. Era imposible no comportarse como cerdos, desde el amanecer hasta el atardecer. Pulgas, piojos, y escarabajos por celemín.

Fue liberado en 1854 y se reincorporó al ejército como soldado raso, lo que constituía la segunda parte de su condena. Durante los siguientes cinco formó parte del Séptimo Batallón de línea acuartelado en la fortaleza de Semipalátinsk en Kazajistán. Allí comenzó una relación con María Dmítrievna Isáyeva, esposa de un conocido suyo en Siberia. Se casaron en febrero de 1857 después de la muerte de su esposo. Ese mismo año, el zar Alejandro II decretó una amnistía que benefició a Dostoyevski, quien recuperó su título nobiliario y obtuvo permiso para continuar publicando sus obras.

Al final de su estadía en Kazajistán, Dostoyevski era ya un cristiano convencido. Se convirtió en un agudo crítico del nihilismo y del movimiento socialista de su época. Tiempo después, dedicó parte de sus libros Los endemoniados y Diario de un escritor a criticar las ideas socialistas. Estas críticas se fundamentaban en la creencia de que quienes las pregonaban no conocían al pueblo ruso y de que no era posible trasladar un sistema de ideas de origen europeo a la Rusia de entonces, de la misma forma que no era posible adoptar las doctrinas de una institución occidental como la Iglesia católica a un pueblo esencialmente cristiano-ortodoxo. Dostoyevski plasmaría estas convicciones en la descripción de Piotr Stepánovich para su novela Los endemoniados y en la redacción de las reflexiones del starets Zosima en «Un religioso ruso», de Los hermanos Karamázov.

Dostoievski fue acercándose progresivamente a una postura eslavófila moderada y a las ideas del ideólogo del paneslavismo Nikolái Danilevski, autor de Rusia y Europa. Su interpretación de esta filosofía rescataba el papel integrador y salvador de la religiosidad rusa y no consideraciones de superioridad racial eslava. Por otra parte, en su interpretación, la unión rusa y su supuesto servicio a la humanidad no implicaba desprecio alguno por la influencia europea, que Dostoyevski reconocía gratamente. Más tarde trabó amistad con el estadista conservador Konstantín Pobedonóstsev y abrazó algunos de los principios del Póchvennichestvo.

Con todo, posicionar políticamente a Dostoyevski no es del todo sencillo: como cristiano, rechazaba el ateísmo socialista; como tradicionalista, la destrucción de las instituciones y, como pacifista, cualquier método violento de cambio social, tanto progresista como reaccionario. A pesar de esto, dio claras muestras de simpatía por las reformas sociales producidas durante el reinado de Alejandro II, en particular por la que implicó la abolición de la servidumbre en el campo, dictada en 1861. Por otra parte, si bien en los primeros años de su regreso de Kazajistán era todavía escéptico respecto de los reclamos de las feministas, en 1870 escribió que «todavía podía esperar mucho de la mujer rusa» y cambió de parecer.

Su preocupación por la desigualdad social es notable en su obra y, desde un punto de vista cristiano ascético, creía —como luego reflejaría en su personaje Zosima— que «al considerar la libertad como el aumento de las necesidades y su pronta saturación, se altera su sentido, pues la consecuencia de ello es un aluvión de deseos insensatos, de ilusiones y costumbres absurdas», y quizás confiara, como dicho personaje, en que «el rico más depravado acabará por avergonzarse de su riqueza ante el pobre».

En febrero de 1854, Dostoyevski le pidió por carta a su hermano que le enviara diversos libros, especialmente Lecciones sobre la historia de la filosofía, de Hegel. Durante su destierro en Semipalátinsk, planeó también traducir junto a Alexander Vrangel obras del filósofo alemán, pero el proyecto nunca se concretó. Según Nikolái Strájov, Dostoyevski le ofreció la obra de Hegel enviada por Mijáil sin haberla leído.

En 1859, tras largas gestiones, Dostoyevski consiguió ser licenciado con la condición de residir en cualquier lugar excepto San Petersburgo y Moscú, por lo que se trasladó a Tver. Allí logró publicar El sueño del tío y Stepánchikovo y sus habitantes, que no obtuvieron la crítica que esperaba.

En diciembre de ese mismo año se le autorizó regresar a San Petersburgo, donde fundó, con su hermano Mijaíl, la revista Vremya («Tiempo»), en cuyo primer número apareció Humillados y ofendidos (1861), otra novela inspirada en su etapa siberiana. En ella se encuentran, además, varias alusiones autobiográficas, especialmente en lo referente a la primera etapa de Dostoyevski como escritor; se alude en ella, sobre todo, en su primera obra, Noches blancas, con varios guiños a situaciones o personajes específicos. Su siguiente obra, Recuerdos de la casa de los muertos (1861-1862), basada en sus experiencias como prisionero, fue publicada por capítulos en la revista El Mundo Ruso.

Durante 1862 y 1863 realizó diversos viajes por Europa que lo llevaron a Berlín, París, Londres, Ginebra, Turín, Florencia y Viena. Durante estos viajes comenzó una relación con Polina Súslova,27 una estudiante con ideas avanzadas, que lo abandonó poco después. Perdió mucho dinero jugando a la ruleta y, a finales de octubre de 1863, regresó a Moscú solo y sin dinero. Durante su ausencia, Vremya fue prohibida por haber publicado un artículo sobre el Levantamiento de Enero.

En 1864 Dostoyevski consiguió editar con su hermano una nueva revista llamada Epoja («Época»), en la que publicó Memorias del subsuelo. Su ánimo terminó de quebrarse tras la muerte de su esposa, María Dmítrievna Isáyeva, seguida poco después por la de su hermano. Dostoyevski debió hacerse cargo de la viuda y los cuatro hijos de Mijaíl y, además, de una deuda de 25 000 rublos que este había dejado. Se hundió en una profunda depresión y en el juego, lo que siguió generándole enormes deudas. Para escapar de todos sus problemas financieros, huyó al extranjero, donde perdió el dinero que le quedaba en los casinos. Allí se reencontró con Polina Súslova y le propuso matrimonio, pero fue rechazado.

En 1865, de nuevo en San Petersburgo, comenzó a escribir Crimen y castigo, una de sus obras capitales. La fue publicando, con gran éxito, en la revista El Mensajero Ruso. Sin embargo, sus deudas eran cada vez mayores por lo que, en 1866, se vio obligado a firmar un contrato con el editor Stellovski. Dicho contrato establecía que Dostoyevski recibiría tres mil rublos —que pasarían directamente a manos de sus acreedores— a cambio de los derechos de edición de todas sus obras, y el compromiso de entregar una nueva novela ese mismo año. Si ésta no era entregada en noviembre, recibiría una fuerte multa y, si en diciembre seguía sin estar lista, perdería todos los derechos patrimoniales sobre sus obras, que pasarían a manos de Stellovski. Dostoyevski entonces contrató a Anna Grigórievna Snítkina, una joven taquígrafa a quien dictó, en sólo veintiséis días, su novela El jugador, entregada en conformidad con los términos del contrato. El día de su entrega, sin embargo, el administrador de la editorial aseguró no haber recibido el aviso pertinente por parte de Stellovski, ante lo cual Dostoyevski se vio obligado a constatar la entrega —con acuse de recibo legal— en una comisaría.

Dostoyevski se casó con Snítkina el 15 de febrero de 1867 y, tras una breve estadía en Moscú, partieron hacia Europa. La debilidad de Dostoyevski por el juego volvió a manifestarse en Baden-Baden. En 1867, finalmente establecido en Ginebra, comenzó a preparar el esquema de su novela El idiota, que debía publicarse en los dos primeros fascículos de El Mensajero Ruso del año siguiente. Según Anna Grigórievna, Dostoyevski afirmaba sobre esta obra que «nunca había tenido una idea más poética y más rica, pero que no había logrado expresar ni siquiera la décima parte de lo que quería decir». En 1868 nació su primera hija, Sonia, pero murió tres meses después. El hecho fue devastador para la pareja, y Dostoyevski cayó en una profunda depresión. Decidieron alejarse de Ginebra y, luego de una estadía en Vevey, viajaron a Italia. Allí visitaron Milán, Florencia, Bolonia y Venecia. En 1869, partieron hacia Dresde, donde nació su segunda hija, Liubov. Su situación económica era, en palabras de Anna Grigórievna, de «relativa pobreza». Dostoyevski recibió el dinero convenido por El Mensajero Ruso y El idiota, y pudieron —a pesar de verse obligados a utilizar parte de este para pagar deudas— vivir con algo más de tranquilidad que en años anteriores.

En 1870 el autor se dedicó a escribir una nueva novela, El eterno marido, que fue publicada en la revista Zariá. Algunos pasajes de la obra son de carácter autobiográfico. Específicamente, en el capítulo «En casa de los Zajlebinin», Dostoyevski recuerda el verano de 1866 pasado en una casa de campo en Liublin, cerca de Moscú, junto con una de sus hermanas.

En 1871, terminó Los endemoniados, publicada en 1872. La novela refleja las inquietudes políticas de Dostoyevski en esa época. Al respecto, escribió a su amigo Strájov:

Espero mucho de lo que escribo ahora en El Mensajero Ruso, no sólo desde el punto de vista artístico, sino también en lo que respecta a la calidad del tema: desearía expresar algunos pensamientos, aunque por su causa debe sufrir el arte; pero estoy de tal modo fascinado por las ideas que se han acumulado en mi espíritu y en mi corazón, que debo expresarlas aunque sólo pueda lograr un opúsculo; es lo mismo, debo expresarme.

Poco antes de que Dostoyevski comenzara a escribir la novela, la pareja recibió la visita del hermano de Anna, que vivía en San Petersburgo. Este les habló del agitado clima político que se vivía en la ciudad y, especialmente, acerca de un asesinato que había tenido gran repercusión. Ivánov, un estudiante perteneciente al grupo extremista de Sergéi Necháyev, había sido asesinado en una gruta por orden de este, tras alejarse del grupo por rechazar sus métodos de acción. Dostoyevski decidió tomar como protagonista para su nueva novela a Ivánov bajo el nombre de Shátov y describió, siguiendo el relato del hermano de Anna, el parque de la Academia de Pedro y la gruta en la que fue asesinado Ivánov.

Hacia 1871, Dostoyevski y Anna Grigórievna habían cumplido cuatro años de residencia en el extranjero y estaban resueltos a volver a Rusia. Como Anna estaba embarazada, decidieron partir cuanto antes para no tener que viajar con un niño recién nacido. Luego de recibir la parte del pago de El Mensajero Ruso y la correspondiente a la publicación de El eterno marido, partieron hacia San Petersburgo haciendo escala en Berlín.

A los ocho días de su llegada a Rusia nació Fiódor. Dostoyevski hizo un viaje rápido a Moscú, donde cobró lo correspondiente a la parte publicada de Los demonios en El mensajero ruso. Con este dinero les fue posible alquilar una casa en San Petersburgo. Pronto se vio el autor nuevamente asediado por acreedores, especialmente algunos que reclamaban deudas de la época de Tiempo, que le correspondían por la muerte de su hermano. Los acreedores se presentaban algunas veces sin documento probatorio y Dostoyevski, ingenuo, les firmaba letras de cambio.

En 1872 partieron hacia Stáraya Rusa, donde permanecerían hasta 1875. Tras finalizar la novela Los demonios, Dostoyevski aceptó la propuesta de encargarse de la redacción del semanario El ciudadano. En 1873 editó la versión completa de Los demonios, publicada por la pequeña editorial que había fundado con medios propios, ayudado por Anna. El éxito de esta edición fue abrumador. Luego reeditó también varias de sus obras anteriores y comenzó a publicar la revista Diario de un escritor, en la que escribía solo, recopilando historias cortas, artículos políticos y crítica literaria. Esta publicación, aunque muy exitosa, se vio interrumpida en 1878, cuando Dostoyevski comenzó Los hermanos Karamázov, que aparecería en gran parte en la revista El Mensajero Ruso.

En 1874 Dostoyevski abandonó la redacción de El Ciudadano, tarea que no satisfizo sus aspiraciones, para dedicarse completamente a escribir una nueva novela. Luego de evaluar las ofertas editoriales de El Mensajero Ruso y Memorias de la Patria (del poeta Nikolái Nekrásov), decidió aceptar esta última. La novela sería titulada El adolescente y comenzaría a publicarse ese mismo año. Por aquella época, Dostoyevski tuvo fuertes crisis asmáticas, y estuvo un tiempo en Berlín y Ems tratando su afección.

En 1875 nació su cuarto hijo, Alekséi, y el matrimonio decidió volver a San Petersburgo. Durante esa época vivieron del dinero que obtenían por El adolescente. Mientras tanto, Dostoyevski continuaba reuniendo material para Diario de un escritor y frecuentaba con asiduidad reuniones literarias, donde se encontraba y debatía con viejos amigos y enemigos. En 1877, la publicación de Diario de un escritor tuvo gran éxito y, aunque el autor estaba muy satisfecho tanto con los resultados económicos como con la simpatía que el público manifestaba en su correspondencia, sentía gran necesidad de crear algo nuevo. Decidió entonces interrumpir por dos o tres años la publicación de la revista para ocuparse de una nueva novela.

Nekrásov, amigo de Dostoyevski —el primero en reconocer su talento con Pobres gentes y que más tarde editó El adolescente— se encontraba muy enfermo. Una de las veces que fue a verlo, el poeta le leyó una de sus últimas composiciones, «Los infelices», y le dijo: «La escribí para usted». El poeta murió a finales de 1877. Durante su funeral, Dostoyevski pronunció un emotivo discurso, que más tarde ampliaría e incluiría en el último número de Diario de un escritor de ese año, dividido en cuatro capítulos: «La muerte de Nekrásov», «Pushkin, Lérmontov y Nekrásov», «El poeta y el ciudadano: Nekrásov hombre» y «Un testigo a favor de Nekrásov». Al dolor de Dostoyevski por esta pérdida se le agregaría, al año siguiente, el causado por la muerte de su hijo Alekséi. El niño fue sepultado en el cementerio de Bolsháia Ojta.

Dostoyevski y su esposa, consternados, pensaron que no tenían más que hacer en San Petersburgo y regresaron con sus hijos a Stáraya Rusa. Dostoyevski acordó con El mensajero ruso la publicación de una nueva novela para 1879: se trataba de la futura Los hermanos Karamázov. De una bendición recibida por un sacerdote de la ermita de Óptina, tras contarle Dostoyevski lo sucedido con su hijo, surgiría la escena del capítulo Las mujeres creyentes, en la que el starets Zosima bendice a una madre tras la muerte de su hijo, también llamado Alekséi. Por otra parte, la figura del starets Zosima sería creada a partir de las figuras de este sacerdote y de otro a quien el autor admiraba, Tijon Zadonski.

Apenas comenzó a publicarse, Los hermanos Karamázov atrajo fuertemente la atención de lectores y críticos. Dostoyevski solía leer algunos fragmentos de ella en reuniones literarias con una excelente respuesta por parte del público. Muy pronto se la consideró una obra maestra de la literatura rusa y hasta logró que Dostoyevski se ganara el respeto de varios de sus enemigos literarios. El autor la consideró su magnum opus. A pesar de esto, la novela nunca se terminó. Originalmente, según los esquemas del autor, consistiría en dos partes, y los sucesos de la segunda ocurrirían trece años más tarde que los de la primera. Esta segunda parte nunca llegó a escribirse.

En 1880, Dostoyevski participó en la inauguración del monumento a Aleksandr Pushkin en Moscú, donde pronunció un discurso sobre el destino de Rusia en el mundo. El 8 de noviembre de ese mismo año, terminó Los hermanos Karamázov en San Petersburgo.

Dostoyevski murió en su casa de San Petersburgo, el 9 de febrero de 1881, de una hemorragia pulmonar asociada a un enfisema y a un ataque epiléptico. Fue enterrado en el cementerio Tijvin, dentro del Monasterio de Alejandro Nevski, en San Petersburgo. El vizconde E. M. de Vogüé, diplomático francés, describió el funeral como una especie de apoteosis. En su libro Le Roman russe, señala que entre los miles de jóvenes que seguían el cortejo, se podía distinguir incluso a los nihilistas, que se encontraban en las antípodas de las creencias del escritor. Anna Grigórievna señaló que «los diferentes partidos se reconciliaron en el dolor común y en el deseo de rendir el último homenaje al célebre escritor».

En su lápida sepulcral puede leerse el siguiente versículo de San Juan, que sirvió también como epígrafe de su última novela, Los hermanos Karamázov:

 

En verdad, en verdad os digo que si el grano de trigo que cae en la tierra no muere, queda solo; pero si muere produce mucho fruto. Evangelio de San Juan 12:24

 

es.wikipedia.org/wiki/Fiódor_Dostoyevski

es.wikipedia.org/wiki/Anexo:Novelas_de_Fiódor_Dostoyevski

  

Fyodor Mikhailovich Dostoevsky (Фёдор Михайлович Достоевский) (11 November 1821 – 9 February 1881), sometimes transliterated Dostoyevsky, was a Russian novelist, short story writer, essayist, journalist and philosopher. Dostoevsky's literary works explore human psychology in the troubled political, social, and spiritual atmospheres of 19th-century Russia, and engage with a variety of philosophical and religious themes. His most acclaimed works include Crime and Punishment (1866), The Idiot (1869), Demons (1872), and The Brothers Karamazov (1880). Dostoevsky's oeuvre consists of 11 novels, three novellas, 17 short stories, and numerous other works. Many literary critics rate him as one of the greatest psychologists in world literature.[3] His 1864 novella Notes from Underground is considered to be one of the first works of existentialist literature.

Born in Moscow in 1821, Dostoevsky was introduced to literature at an early age through fairy tales and legends, and through books by Russian and foreign authors. His mother died in 1837 when he was 15, and around the same time, he left school to enter the Nikolayev Military Engineering Institute. After graduating, he worked as an engineer and briefly enjoyed a lavish lifestyle, translating books to earn extra money. In the mid-1840s he wrote his first novel, Poor Folk, which gained him entry into St. Petersburg's literary circles. Arrested in 1849 for belonging to a literary group that discussed banned books critical of Tsarist Russia, he was sentenced to death but the sentence was commuted at the last moment. He spent four years in a Siberian prison camp, followed by six years of compulsory military service in exile. In the following years, Dostoevsky worked as a journalist, publishing and editing several magazines of his own and later A Writer's Diary, a collection of his writings. He began to travel around western Europe and developed a gambling addiction, which led to financial hardship. For a time, he had to beg for money, but he eventually became one of the most widely read and highly regarded Russian writers.

Dostoevsky was influenced by a wide variety of philosophers and authors including Pushkin, Gogol, Augustine, Shakespeare, Dickens, Balzac, Lermontov, Hugo, Poe, Plato, Cervantes, Herzen, Kant, Belinsky, Hegel, Schiller, Solovyov, Bakunin, Sand, Hoffmann, and Mickiewicz. His writings were widely read both within and beyond his native Russia and influenced an equally great number of later writers including Russians like Aleksandr Solzhenitsyn and Anton Chekhov as well as philosophers such as Friedrich Nietzsche and Jean-Paul Sartre. His books have been translated into more than 170 languages.

Dostoevsky's parents were part of a multi-ethnic and multi-denominational noble family, its branches including Russian Orthodox Christians, Polish Roman Catholics and Ukrainian Eastern Catholics. The family traced its roots back to a Tatar, Aslan Chelebi-Murza, who in 1389 defected from the Golden Horde and joined the forces of Dmitry Donskoy, the first prince of Muscovy to openly challenge the Mongol authority in the region, and whose descendant, Danilo Irtishch, was ennobled and given lands in the Pinsk region (for centuries part of the Grand Duchy of Lithuania, now in modern-day Belarus) in 1509 for his services under a local prince, his progeny then taking the name "Dostoevsky" based on a village there called Dostoïevo

Dostoevsky's immediate ancestors on his mother's side were merchants; the male line on his father's side were priests. His father, Mikhail Andreevich, was expected to join the clergy but instead ran away from home and broke with the family permanently.

In 1809, the 20-year-old Mikhail Andreevich Dostoevsky enrolled in Moscow's Imperial Medical-Surgical Academy. From there he was assigned to a Moscow hospital, where he served as military doctor, and in 1818, he was appointed a senior physician. In 1819 he married Maria Nechayeva. The following year, he took up a post at the Mariinsky Hospital for the poor. In 1828, when his two sons, Mikhail and Fyodor, were eight and seven respectively, he was promoted to collegiate assessor, a position which raised his legal status to that of the nobility and enabled him to acquire a small estate in Darovoye, a town about 150 km (100 miles) from Moscow, where the family usually spent the summers. Dostoevsky's parents subsequently had six more children: Varvara (1822–1892), Andrei (1825–1897), Lyubov (born and died 1829), Vera (1829–1896), Nikolai (1831–1883) and Aleksandra (1835–1889).

Fyodor Dostoevsky, born on 11 November [O.S. 30 October] 1821, was the second child of Dr. Mikhail Dostoevsky and Maria Dostoevskaya (born Nechayeva). He was raised in the family home in the grounds of the Mariinsky Hospital for the Poor, which was in a lower class district on the edges of Moscow. Dostoevsky encountered the patients, who were at the lower end of the Russian social scale, when playing in the hospital gardens.

Dostoevsky was introduced to literature at an early age. From the age of three, he was read heroic sagas, fairy tales and legends by his nanny, Alena Frolovna, an especially influential figure in his upbringing and love for fictional stories. When he was four his mother used the Bible to teach him to read and write. His parents introduced him to a wide range of literature, including Russian writers Karamzin, Pushkin and Derzhavin; Gothic fiction such as Ann Radcliffe; romantic works by Schiller and Goethe; heroic tales by Cervantes and Walter Scott; and Homer's epics. Although his father's approach to education has been described as strict and harsh, Dostoevsky himself reports that his imagination was brought alive by nightly readings by his parents.

Some of his childhood experiences found their way into his writings. When a nine-year-old girl had been raped by a drunk, he was asked to fetch his father to attend to her. The incident haunted him, and the theme of the desire of a mature man for a young girl appears in The Devils, The Brothers Karamazov, Crime and Punishment, and other writings. An incident involving a family servant, or serf, in the estate in Darovoye, is described in "The Peasant Marey": when the young Dostoevsky imagines hearing a wolf in the forest, Marey, who is working nearby, comforts him.

Although Dostoevsky had a delicate physical constitution, his parents described him as hot-headed, stubborn and cheeky. In 1833, Dostoevsky's father, who was profoundly religious, sent him to a French boarding school and then to the Chermak boarding school. He was described as a pale, introverted dreamer and an over-excitable romantic. To pay the school fees, his father borrowed money and extended his private medical practice. Dostoevsky felt out of place among his aristocratic classmates at the Moscow school, and the experience was later reflected in some of his works, notably The Adolescent.

On 27 September 1837 Dostoevsky's mother died of tuberculosis. The previous May, his parents had sent Dostoevsky and his brother Mikhail to St Petersburg to attend the free Nikolayev Military Engineering Institute, forcing the brothers to abandon their academic studies for military careers. Dostoevsky entered the academy in January 1838, but only with the help of family members. Mikhail was refused admission on health grounds and was sent to the Academy in Reval, Estonia.

Dostoevsky disliked the academy, primarily because of his lack of interest in science, mathematics and military engineering and his preference for drawing and architecture. As his friend Konstantin Trutovsky once said, "There was no student in the entire institution with less of a military bearing than F.M. Dostoevsky. He moved clumsily and jerkily; his uniform hung awkwardly on him; and his knapsack, shako and rifle all looked like some sort of fetter he had been forced to wear for a time and which lay heavily on him." Dostoevsky's character and interests made him an outsider among his 120 classmates: he showed bravery and a strong sense of justice, protected newcomers, aligned himself with teachers, criticised corruption among officers and helped poor farmers. Although he was solitary and inhabited his own literary world, he was respected by his classmates. His reclusiveness and interest in religion earned him the nickname "Monk Photius".

Signs of Dostoevsky's epilepsy may have first appeared on learning of the death of his father on 16 June 1839, although the reports of a seizure originated from accounts written by his daughter (later expanded by Sigmund Freud.) which are now considered to be unreliable. His father's official cause of death was an apoplectic stroke, but a neighbour, Pavel Khotiaintsev, accused the father's serfs of murder. Had the serfs been found guilty and sent to Siberia, Khotiaintsev would have been in a position to buy the vacated land. The serfs were acquitted in a trial in Tula, but Dostoevsky's brother Andrei perpetuated the story. After his father's death, Dostoevsky continued his studies, passed his exams and obtained the rank of engineer cadet, entitling him to live away from the academy. He visited Mikhail in Reval, and frequently attended concerts, operas, plays and ballets. During this time, two of his friends introduced him to gambling.

On 12 August 1843 Dostoevsky took a job as a lieutenant engineer and lived with Adolph Totleben in an apartment owned by Dr. Rizenkampf, a friend of Mikhail. Rizenkampf characterised him as "no less good-natured and no less courteous than his brother, but when not in a good mood he often looked at everything through dark glasses, became vexed, forgot good manners, and sometimes was carried away to the point of abusiveness and loss of self-awareness". Dostoevsky's first completed literary work, a translation of Honoré de Balzac's novel Eugénie Grandet, was published in June and July 1843 in the 6th and 7th volume of the journal Repertoire and Pantheon, followed by several other translations. None were successful, and his financial difficulties led him to write a novel.

Dostoevsky completed his first novel, Poor Folk, in May 1845. His friend Dmitry Grigorovich, with whom he was sharing an apartment at the time, took the manuscript to the poet Nikolay Nekrasov, who in turn showed it to the renowned and influential literary critic Vissarion Belinsky. Belinsky described it as Russia's first "social novel". Poor Folk was released on 15 January 1846 in the St Petersburg Collection almanac and became a commercial success.

Dostoevsky felt that his military career would endanger his now flourishing literary career, so he wrote a letter asking to resign his post. Shortly thereafter, he wrote his second novel, The Double, which appeared in the journal Notes of the Fatherland on 30 January 1846, before being published in February. Around the same time, Dostoevsky discovered socialism through the writings of French thinkers Fourier, Cabet, Proudhon and Saint-Simon. Through his relationship with Belinsky he expanded his knowledge of the philosophy of socialism. He was attracted to its logic, its sense of justice and its preoccupation with the destitute and the disadvantaged. However, his relationship with Belinsky became increasingly strained as Belinsky's atheism and dislike of religion clashed with Dostoevsky's Russian Orthodox beliefs. Dostoevsky eventually parted with him and his associates.

After The Double received negative reviews, Dostoevsky's health declined and he had more frequent seizures, but he continued writing. From 1846 to 1848 he released several short stories in the magazine Annals of the Fatherland, including "Mr. Prokharchin", "The Landlady", "A Weak Heart", and "White Nights". These stories were unsuccessful, leaving Dostoevsky once more in financial trouble, so he joined the utopian socialist Betekov circle, a tightly knit community which helped him to survive. When the circle dissolved, Dostoevsky befriended Apollon Maykov and his brother Valerian. In 1846, on the recommendation of the poet Aleksey Pleshcheyev,[41] he joined the Petrashevsky Circle, founded by Mikhail Petrashevsky, who had proposed social reforms in Russia. Mikhail Bakunin once wrote to Alexander Herzen that the group was "the most innocent and harmless company" and its members were "systematic opponents of all revolutionary goals and means". Dostoevsky used the circle's library on Saturdays and Sundays and occasionally participated in their discussions on freedom from censorship and the abolition of serfdom.[43][44]

In 1849, the first parts of Netochka Nezvanova, a novel Dostoevsky had been planning since 1846, were published in Annals of the Fatherland, but his banishment ended the project. Dostoevsky never attempted to complete it.

The members of the Petrashevsky Circle were denounced to Liprandi, an official at the Ministry of Internal Affairs. Dostoevsky was accused of reading works by Belinsky, including the banned Letter to Gogol,[46] and of circulating copies of these and other works. Antonelli, the government agent who had reported the group, wrote in his statement that at least one of the papers criticised Russian politics and religion. Dostoevsky responded to these charges by declaring that he had read the essays only "as a literary monument, neither more nor less"; he spoke of "personality and human egoism" rather than of politics. Even so, he and his fellow "conspirators" were arrested on 23 April 1849 at the request of Count A. Orlov and Tsar Nicolas I, who feared a revolution like the Decembrist revolt of 1825 in Russia and the Revolutions of 1848 in Europe. The members were held in the well-defended Peter and Paul Fortress, which housed the most dangerous convicts.

The case was discussed for four months by an investigative commission headed by the Tsar, with Adjutant General Ivan Nabokov, senator Prince Pavel Gagarin, Prince Vasili Dolgorukov, General Yakov Rostovtsev and General Leonty Dubelt, head of the secret police. They sentenced the members of the circle to death by firing squad, and the prisoners were taken to Semyonov Place in St Petersburg on 23 December 1849 where they were split into three-man groups. Dostoevsky was the third in the second row; next to him stood Pleshcheyev and Durov. The execution was stayed when a cart delivered a letter from the Tsar commuting the sentence.

Dostoevsky served four years of exile with hard labour at a katorga prison camp in Omsk, Siberia, followed by a term of compulsory military service. After a fourteen-day sleigh ride, the prisoners reached Tobolsk, a prisoner way station. Despite the circumstances, Dostoevsky consoled the other prisoners, such as the Petrashevist Ivan Yastrzhembsky, who was surprised by Dostoevsky's kindness and eventually abandoned his decision to commit suicide. In Tobolsk, the members received food and clothes from the Decembrist women, as well as several copies of the New Testament with a ten-ruble banknote inside each copy. Eleven days later, Dostoevsky reached Omsk together with just one other member of the Petrashevsky Circle, the poet Sergei Durov. Dostoevsky described his barracks:

 

In summer, intolerable closeness; in winter, unendurable cold. All the floors were rotten. Filth on the floors an inch thick; one could slip and fall ... We were packed like herrings in a barrel ... There was no room to turn around. From dusk to dawn it was impossible not to behave like pigs ... Fleas, lice, and black beetles by the bushel ...

 

Classified as "one of the most dangerous convicts", Dostoevsky had his hands and feet shackled until his release. He was only permitted to read his New Testament Bible. In addition to his seizures, he had haemorrhoids, lost weight and was "burned by some fever, trembling and feeling too hot or too cold every night". The smell of the privy pervaded the entire building, and the small bathroom had to suffice for more than 200 people. Dostoevsky was occasionally sent to the military hospital, where he read newspapers and Dickens novels. He was respected by most of the other prisoners, and despised by some because of his xenophobic statements.

After his release on 14 February 1854, Dostoevsky asked Mikhail to help him financially and to send him books by Vico, Guizot, Ranke, Hegel and Kant.[55] The House of the Dead, based on his experience in prison, was published in 1861 in the journal Vremya ("Time") – it was the first published novel about Russian prisons. Before moving in mid-March to Semipalatinsk, where he was forced to serve in the Siberian Army Corps of the Seventh Line Battalion, Dostoevsky met geographer Pyotr Semyonov and ethnographer Shokan Walikhanuli. Around November 1854, he met Baron Alexander Egorovich Wrangel, an admirer of his books, who had attended the aborted execution. They both rented houses in the Cossack Garden outside Semipalatinsk. Wrangel remarked that Dostoevsky "looked morose. His sickly, pale face was covered with freckles, and his blond hair was cut short. He was a little over average height and looked at me intensely with his sharp, grey-blue eyes. It was as if he were trying to look into my soul and discover what kind of man I was."

In Semipalatinsk, Dostoevsky tutored several schoolchildren and came into contact with upper-class families, including that of Lieutenant-Colonel Belikhov, who used to invite him to read passages from newspapers and magazines. During a visit to Belikhov, Dostoevsky met the family of Alexander Ivanovich Isaev and Maria Dmitrievna Isaeva and fell in love with the latter. Alexander Isaev took a new post in Kuznetsk, where he died in August 1855. Maria and her son then moved with Dostoevsky to Barnaul. In 1856 Dostoevsky sent a letter through Wrangel to General Eduard Totleben, apologising for his activity in several utopian circles. As a result, he obtained the right to publish books and to marry, although he remained under police surveillance for the rest of his life. Maria married Dostoevsky in Semipalatinsk on 7 February 1857, even though she had initially refused his marriage proposal, stating that they were not meant for each other and that his poor financial situation precluded marriage. Their family life was unhappy and she found it difficult to cope with his seizures. Describing their relationship, he wrote: "Because of her strange, suspicious and fantastic character, we were definitely not happy together, but we could not stop loving each other; and the more unhappy we were, the more attached to each other we became". They mostly lived apart. In 1859 he was released from military service because of deteriorating health and was granted permission to return to Russia, first to Tver, where he met his brother for the first time in ten years, and then to St Petersburg.

"A Little Hero" (Dostoevsky's only work completed in prison) appeared in a journal, but "Uncle's Dream" and "The Village of Stepanchikovo" were not published until 1860. Notes from the House of the Dead was released in Russky Mir (Russian World) in September 1860. "The Insulted and the Injured" was published in the new Vremya magazine, which had been created with the help of funds from his brother's cigarette factory.

Dostoevsky travelled to western Europe for the first time on 7 June 1862, visiting Cologne, Berlin, Dresden, Wiesbaden, Belgium, and Paris. In London, he met Herzen and visited the Crystal Palace. He travelled with Nikolay Strakhov through Switzerland and several North Italian cities, including Turin, Livorno, and Florence. He recorded his impressions of those trips in Winter Notes on Summer Impressions, in which he criticised capitalism, social modernisation, materialism, Catholicism and Protestantism.

From August to October 1863, Dostoevsky made another trip to western Europe. He met his second love, Polina Suslova, in Paris and lost nearly all his money gambling in Wiesbaden and Baden-Baden. In 1864 his wife Maria and his brother Mikhail died, and Dostoevsky became the lone parent of his stepson Pasha and the sole supporter of his brother's family. The failure of Epoch, the magazine he had founded with Mikhail after the suppression of Vremya, worsened his financial situation, although the continued help of his relatives and friends averted bankruptcy.

The first two parts of Crime and Punishment were published in January and February 1866 in the periodical The Russian Messenger, attracting at least 500 new subscribers to the magazine.

Dostoevsky returned to Saint Petersburg in mid-September and promised his editor, Fyodor Stellovsky, that he would complete The Gambler, a short novel focused on gambling addiction, by November, although he had not yet begun writing it. One of Dostoevsky's friends, Milyukov, advised him to hire a secretary. Dostoevsky contacted stenographer Pavel Olkhin from Saint Petersburg, who recommended his pupil, the twenty-year-old Anna Grigoryevna Snitkina. Her shorthand helped Dostoevsky to complete The Gambler on 30 October, after 26 days' work. She remarked that Dostoevsky was of average height but always tried to carry himself erect. "He had light brown, slightly reddish hair, he used some hair conditioner, and he combed his hair in a diligent way ... his eyes, they were different: one was dark brown; in the other, the pupil was so big that you could not see its color, [this was caused by an injury]. The strangeness of his eyes gave Dostoyevsky some mysterious appearance. His face was pale, and it looked unhealthy."

On 15 February 1867 Dostoevsky married Snitkina in Trinity Cathedral, Saint Petersburg. The 7,000 rubles he had earned from Crime and Punishment did not cover their debts, forcing Anna to sell her valuables. On 14 April 1867, they began a delayed honeymoon in Germany with the money gained from the sale. They stayed in Berlin and visited the Gemäldegalerie Alte Meister in Dresden, where he sought inspiration for his writing. They continued their trip through Germany, visiting Frankfurt, Darmstadt, Heidelberg and Karlsruhe. They spent five weeks in Baden-Baden, where Dostoevsky had a quarrel with Turgenev and again lost much money at the roulette table. The couple travelled on to Geneva.

In September 1867, Dostoevsky began work on The Idiot, and after a prolonged planning process that bore little resemblance to the published novel, he eventually managed to write the first 100 pages in only 23 days; the serialisation began in The Russian Messenger in January 1868.

Their first child, Sonya, had been conceived in Baden-Baden, and was born in Geneva on 5 March 1868. The baby died of pneumonia three months later, and Anna recalled how Dostoevsky "wept and sobbed like a woman in despair". The couple moved from Geneva to Vevey and then to Milan, before continuing to Florence. The Idiot was completed there in January 1869, the final part appearing in The Russian Messenger in February 1869. Anna gave birth to their second daughter, Lyubov, on 26 September 1869 in Dresden. In April 1871, Dostoevsky made a final visit to a gambling hall in Wiesbaden. Anna claimed that he stopped gambling after the birth of their second daughter, but this is a subject of debate.

After hearing news that the socialist revolutionary group "People's Vengeance" had murdered one of its own members, Ivan Ivanov, on 21 November 1869, Dostoevsky began writing Demons. In 1871, Dostoevsky and Anna travelled by train to Berlin. During the trip, he burnt several manuscripts, including those of The Idiot, because he was concerned about potential problems with customs. The family arrived in Saint Petersburg on 8 July, marking the end of a honeymoon (originally planned for three months) that had lasted over four years.

Back in Russia in July 1871, the family was again in financial trouble and had to sell their remaining possessions. Their son Fyodor was born on 16 July, and they moved to an apartment near the Institute of Technology soon after. They hoped to cancel their large debts by selling their rental house in Peski, but difficulties with the tenant resulted in a relatively low selling price, and disputes with their creditors continued. Anna proposed that they raise money on her husband's copyrights and negotiate with the creditors to pay off their debts in installments.

Dostoevsky revived his friendships with Maykov and Strakhov and made new acquaintances, including church politician Terty Filipov and the brothers Vsevolod and Vladimir Solovyov. Konstantin Pobedonostsev, future Imperial High Commissioner of the Most Holy Synod, influenced Dostoevsky's political progression to conservatism. Around early 1872 the family spent several months in Staraya Russa, a town known for its mineral spa. Dostoevsky's work was delayed when Anna's sister Maria Svatkovskaya died on 1 May 1872, either from typhus or malaria, and Anna developed an abscess on her throat.

The family returned to St Petersburg in September. Demons was finished on 26 November and released in January 1873 by the "Dostoevsky Publishing Company", which was founded by Dostoevsky and his wife. Although they only accepted cash payments and the bookshop was in their own apartment, the business was successful, and they sold around 3,000 copies of Demons. Anna managed the finances. Dostoevsky proposed that they establish a new periodical, which would be called A Writer's Diary and would include a collection of essays, but funds were lacking, and the Diary was published in Vladimir Meshchersky's The Citizen, beginning on 1 January, in return for a salary of 3,000 rubles per year. In the summer of 1873, Anna returned to Staraya Russa with the children, while Dostoevsky stayed in St Petersburg to continue with his Diary.

In March 1874, Dostoevsky left The Citizen because of the stressful work and interference from the Russian bureaucracy. In his fifteen months with The Citizen, he had been taken to court twice: on 11 June 1873 for citing the words of Prince Meshchersky without permission, and again on 23 March 1874. Dostoevsky offered to sell a new novel he had not yet begun to write to The Russian Messenger, but the magazine refused. Nikolay Nekrasov suggested that he publish A Writer's Diary in Notes of the Fatherland; he would receive 250 rubles for each printer's sheet – 100 more than the text's publication in The Russian Messenger would have earned. Dostoevsky accepted. As his health began to decline, he consulted several doctors in St Petersburg and was advised to take a cure outside Russia. Around July, he reached Ems and consulted a physician, who diagnosed him with acute catarrh. During his stay he began The Adolescent. He returned to Saint Petersburg in late July.

Anna proposed that they spend the winter in Staraya Russa to allow Dostoevsky to rest, although doctors had suggested a second visit to Ems because his health had previously improved there. On 10 August 1875 his son Alexey was born in Staraya Russa, and in mid-September the family returned to Saint Petersburg. Dostoevsky finished The Adolescent at the end of 1875, although passages of it had been serialised in Notes of the Fatherland since January. The Adolescent chronicles the life of Arkady Dolgoruky, the illegitimate child of the landowner Versilov and a peasant mother. It deals primarily with the relationship between father and son, which became a frequent theme in Dostoevsky's subsequent works.

In early 1876, Dostoevsky continued work on his Diary. The book includes numerous essays and a few short stories about society, religion, politics and ethics. The collection sold more than twice as many copies as his previous books. Dostoevsky received more letters from readers than ever before, and people of all ages and occupations visited him. With assistance from Anna's brother, the family bought a dacha in Staraya Russa. In the summer of 1876, Dostoevsky began experiencing shortness of breath again. He visited Ems for the third time and was told that he might live for another 15 years if he moved to a healthier climate. When he returned to Russia, Tsar Alexander II ordered Dostoevsky to visit his palace to present the Diary to him, and he asked him to educate his sons, Sergey and Paul. This visit further increased Dosteyevsky's circle of acquaintances. He was a frequent guest in several salons in Saint Petersburg and met many famous people, including Princess Sophia Tolstaya, Yakov Polonsky, Sergei Witte, Alexey Suvorin, Anton Rubinstein and Ilya Repin.

Dostoevsky's health declined further, and in March 1877 he had four epileptic seizures. Rather than returning to Ems, he visited Maly Prikol, a manor near Kursk. While returning to St Petersburg to finalise his Diary, he visited Darovoye, where he had spent much of his childhood. In December he attended Nekrasov's funeral and gave a speech. He was appointed an honorary member of the Russian Academy of Sciences, from which he received an honorary certificate in February 1879. He declined an invitation to an international congress on copyright in Paris after his son Alyosha had a severe epileptic seizure and died on 16 May. The family later moved to the apartment where Dostoevsky had written his first works. Around this time, he was elected to the board of directors of the Slavic Benevolent Society in Saint Petersburg. That summer, he was elected to the honorary committee of the Association Littéraire et Artistique Internationale, whose members included Victor Hugo, Ivan Turgenev, Paul Heyse, Alfred Tennyson, Anthony Trollope, Henry Longfellow, Ralph Waldo Emerson and Leo Tolstoy. Dostoevsky made his fourth and final visit to Ems in early August 1879. He was diagnosed with early-stage pulmonary emphysema, which his doctor believed could be successfully managed, but not cured.

On 3 February 1880 Dostoevsky was elected vice-president of the Slavic Benevolent Society, and he was invited to speak at the unveiling of the Pushkin memorial in Moscow. On 8 June he delivered his speech, giving an impressive performance that had a significant emotional impact on his audience. His speech was met with thunderous applause, and even his long-time rival Turgenev embraced him. Konstantin Staniukovich praised the speech in his essay "The Pushkin Anniversary and Dostoevsky's Speech" in The Business, writing that "the language of Dostoevsky's [Pushkin Speech] really looks like a sermon. He speaks with the tone of a prophet. He makes a sermon like a pastor; it is very deep, sincere, and we understand that he wants to impress the emotions of his listeners." The speech was criticised later by liberal political scientist Alexander Gradovsky, who thought that Dostoevsky idolised "the people" and by conservative thinker Konstantin Leontiev, who, in his essay "On Universal Love", compared the speech to French utopian socialism. The attacks led to a further deterioration in his health.

On 25 January 1881, while searching for members of the terrorist organisation Narodnaya Volya ("The People's Will") who would soon assassinate Tsar Alexander II, the Tsar's secret police executed a search warrant in the apartment of one of Dostoevsky's neighbours. On the following day, Dostoevsky suffered a pulmonary haemorrhage. Anna denied that the search had caused it, saying that the haemorrhage had occurred after her husband had been looking for a dropped pen holder. After another haemorrhage, Anna called the doctors, who gave a poor prognosis. A third haemorrhage followed shortly afterwards. While seeing his children before dying, Dostoevsky requested that the parable of the Prodigal Son be read to his children. The profound meaning of this request is pointed out by Frank:

It was this parable of transgression, repentance, and forgiveness that he wished to leave as a last heritage to his children, and it may well be seen as his own ultimate understanding of the meaning of his life and the message of his work.

Among Dostoevsky's last words was his quotation of Matthew 3:14–15: "But John forbad him, saying, I have a need to be baptised of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness", and he finished with "Hear now—permit it. Do not restrain me!" When he died, his body was placed on a table, following Russian custom. He was interred in the Tikhvin Cemetery at the Alexander Nevsky Convent, near his favourite poets, Nikolay Karamzin and Vasily Zhukovsky. It is unclear how many attended his funeral. According to one reporter, more than 100,000 mourners were present, while others describe attendance between 40,000 and 50,000. His tombstone is inscribed with lines from the New Testament:

 

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it dies, it bringeth forth much fruit. — John 12:24

 

en.wikipedia.org/wiki/Fyodor_Dostoevsky

en.wikipedia.org/wiki/Themes_in_Fyodor_Dostoevsky%27s_wri...

 

Created with Bryce

From the archives, taken a few years ago with my trusty D7000. A sunset game of basketball on Clapham Common.

The M-95 high-altitude air defense system employs the use of two different missiles to intercept a plethora of targets ranging from strike aircraft and high-altitude recce planes to ballistic missiles and bombers. The associated fire control radars of the target execution group are able to send around a dozen missiles to target utilizing multiple wavelengths to defeat jamming.

This work both thrills and fascinates me. I would love to credit the artist yet I have so far failed to find them. Across the street from the Legacy Center in Montgomery, Alabama this sculpture of four persons with their arms intertwined sits in a recently opened park. It commemorates civil rights marchers in the Southern USA. While the execution is impressive in its details, I find the use of clay fascinating.

The photographer captures the actual moment of the condemned's reaction to being riddled with bullets.

Long Island Sound, NY

December 27, 2018

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

  

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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 Sixty two metres at 11:02am on a beautiful summer morning on Tuesday 8th June 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. It can grow to twenty inches in length with a wingspan of up to thirty nine inches. This one keeps the magpie's and Jackdaw's in their place, as top of the food chain, afraid of nothing.They can reach a length of 47cm with a 104cm wingspan and a weight of up to 650g, and in the UK they are in the Green conservation list status with over one million breeding territories.

  

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Nikon D850 Focal length 460mm Shutter speed: 1/640s Aperture f/8.0 iso200 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 (4470k) 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.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.

     

LATITUDE: N 51d 28m 28.42s

LONGITUDE: E 0d 8m 10.54s

ALTITUDE: 62.00m

  

RAW (TIFF) FILE: 130.00MB NEF FILE: 90.0MB

PROCESSED (JPeg) FILE: 32.50MB

    

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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台灣設計展工藝館 - 秘密的連結 / 材質光影 - 簡單構成

Taiwan Design Expo Craft Tainan Pavilion - Secret link / Material and light and shadow - Simple composition

Taiwán Diseño Expo Artesanía Pabellón Tainan - Enlace secreto / Material y luz y sombra - Composición simple

台湾設計展技術館 - 秘密は連結します / 材質のつやがある影 - 簡単に構成します

Taiwan Design Expo Handwerk Tainan Pavilion - Secret Link / Material und Licht und Schatten - einfache Zusammensetzung

Taiwan Design Expo Craft Tainan Pavilion - Lien secret / Matériel et lumière et ombre - Composition simple

 

Tainan Taiwan / Tainan Taiwán / 台灣台南

 

管樂小集 2017/10/07 台南孔子廟 Confucian temple Tainan performances 1080P

{ 旅笠道中 Wearing hats travel in road }

 

{View large size on fluidr/觀看大圖}

 

{My Blog / 管樂小集精彩演出-觸動你的心}

{My Blog / Great Music The splendid performance touches your heart}

{My Blog / 管楽小集すばらしい公演-はあなたの心を心を打ちます}

{Mi blog / La gran música el funcionamiento espléndido toca su corazón}

{Mein Blog / Große Musik die herrliche Leistung berührt Ihr Herz}

{Mon blog / La grande musique l'exécution splendide touche votre coeur}

 

Melody 曲:JAPAN / Words 詞:Sheesen / Singing : Sheesen

{ 夢旅人 1990 Dream Traveler 1990 }

  

家住安南鹽溪邊

The family lives in nearby the Annan salt river

 

隔壁就是聽雨軒

The next door listens to the rain porch

 

一旦落日照大員

The sunset Shineing to the Taiwan at once

 

左岸青龍飛九天

The left bank white dragon flying in the sky

May contain traces of Awesome.

 

Execution for lack of servility has a relish on their lips.

"The Execution" : painting by Carel Willink in the Centraal Museum in Utrecht, Netherlands.

The Grade II Listed Entrance Buildings and Walls of HM Prison Lincoln on Greetwell Road in Lincoln, Lincolnshire.

 

The prison opened as a local prison in 1872 to hold remand and convicted prisoners and replacing the prison at Lincoln Castle. The original 1869–72 structures designed by Frederick Peck are now listed buildings and are notable examples of High Victorian gothic design.

 

Between 1900 and 1961 a total of 18 judicial executions took place at the prison. The last execution was that of Wasyl Gnypiuk, a 34 year old Polish-Ukrainian immigrant. After being convicted of the murder of Louise Surgey (his 62 year old landlady) at Nottingham Assizes, Gnypiuk was hanged by executioner Harry Allen on 27 January 1961. Afterwards, his body was buried in an unmarked grave within the walls of the prison, as was customary.

 

Lincoln is a Category B local prison holding adult male remand and convicted prisoners from the courts in Lincolnshire, Nottinghamshire and Humberside. Accommodation at the prison is spread across four residential wings (A, B, C & E wings) and a segregation unit.

 

The regime at Lincoln includes production workshops, charity workshops, laundry, education, vocational training courses and Offending behaviour courses. Other facilities include the prison's gym.

 

Information Source:

www.heritageconnectlincoln.com/character-area/hospital-an...

 

It is a place with an ominous ambience if you know what happened here. Just below the top of Gallowhill, deep in the woodland is a place of execution. It is said that the gallows were situated on a flat ledge just below the summit of the hill which has commanding views across the Moray Firth, and is the highest point for miles.

 

This was where many a person who upset the local landowners met their end, their corpses dangling from a gallows would have been visible for miles around. Details are sketchy, but the hill and woodlands are named after the execution site.

 

There are natural woodlands around the hill, mainly ancient caledonian pines and birches with oaks near the foot but with occasional examples all the way up to near the summit. Much has been planted now, with an array of giant alien commercial species and a wide range of more ornamental varieties closer to the ruined castle of Redcastle.

 

Redcastle claimed to be the oldest inhabited castle until it was abandoned as giant cracks appeared in the walls and it was deemed too expensive to repair or stop it from toppling into the gully behind. But it is clinging on gamely and still stands. It is from this ancient stronghold that local justice was meted out.

 

I found the flat place below the summit. It is now covered in mainly birch, with the odd magnificent old pine. Whether the gallows was constructed or they just used a convenient tree - a common practice in the highlands (there is a fantastic gallows tree in Drumnadrochit, beside the Benleva Hotel, for example) is unclear.

 

The flat place is like a 100 yard long ledge, around the south side of the summit. It has a slight corner in the middle and I thought that would make the best location if deterent visibility was key. As I walked further along I saw this old pine. Bearing in mind that it can be difficult to age old pines, some really old ones are short and stunted and some young ones can be really tall. Perhaps nature has provided the perfect natural hanging tree?

  

 

 

TE939 (LK58KHD) seen at Barnet Hospital standing, these E400s are the oldest double deckers in Metrolines fleet and are soon to be withdrawn

The Tower of London, officially His Majesty's Royal Palace and Fortress of the Tower of London, is a historic castle on the north bank of the River Thames in central London, England. It lies within the London Borough of Tower Hamlets, which is separated from the eastern edge of the square mile of the City of London by the open space known as Tower Hill. It was founded toward the end of 1066 as part of the Norman Conquest. The White Tower, which gives the entire castle its name, was built by William the Conqueror in 1078 and was a resented symbol of oppression, inflicted upon London by the new Norman ruling class. The castle was also used as a prison from 1100 (Ranulf Flambard) until 1952 (Kray twins), although that was not its primary purpose. A grand palace early in its history, it served as a royal residence. As a whole, the Tower is a complex of several buildings set within two concentric rings of defensive walls and a moat. There were several phases of expansion, mainly under kings Richard I, Henry III, and Edward I in the 12th and 13th centuries. The general layout established by the late 13th century remains despite later activity on the site.

 

The Tower of London has played a prominent role in English history. It was besieged several times, and controlling it has been important to controlling the country. The Tower has served variously as an armoury, a treasury, a menagerie, the home of the Royal Mint, a public record office, and the home of the Crown Jewels of England. From the early 14th century until the reign of Charles II in the 17th century, a procession would be led from the Tower to Westminster Abbey on the coronation of a monarch. In the absence of the monarch, the Constable of the Tower is in charge of the castle. This was a powerful and trusted position in the medieval period. In the late 15th century, the Princes in the Tower were housed at the castle when they mysteriously disappeared, presumed murdered. Under the Tudors, the Tower became used less as a royal residence, and despite attempts to refortify and repair the castle, its defences lagged behind developments to deal with artillery.

 

The zenith of the castle's use as a prison was the 16th and 17th centuries, when many figures who had fallen into disgrace, such as Elizabeth I before she became queen, Sir Walter Raleigh, and Elizabeth Throckmorton, were held within its walls. This use has led to the phrase "sent to the Tower". Despite its enduring reputation as a place of torture and death, popularised by 16th-century religious propagandists and 19th-century writers, only seven people were executed within the Tower before the world wars of the 20th century. Executions were more commonly held on the notorious Tower Hill to the north of the castle, with 112 occurring there over a 400-year period. In the latter half of the 19th century, institutions such as the Royal Mint moved out of the castle to other locations, leaving many buildings empty. Anthony Salvin and John Taylor took the opportunity to restore the Tower to what was felt to be its medieval appearance, clearing out many of the vacant post-medieval structures.

 

In the First and Second World Wars, the Tower was again used as a prison and witnessed the executions of 12 men for espionage. After the Second World War, damage caused during the Blitz was repaired, and the castle reopened to the public. Today, the Tower of London is one of the country's most popular tourist attractions. Under the ceremonial charge of the Constable of the Tower, operated by the Resident Governor of the Tower of London and Keeper of the Jewel House, and guarded by the Yeomen Warders, the property is cared for by the charity Historic Royal Palaces and is protected as a World Heritage Site.

 

Architecture

The Tower was oriented with its strongest and most impressive defences overlooking Saxon London, which archaeologist Alan Vince suggests was deliberate. It would have visually dominated the surrounding area and stood out to traffic on the River Thames. The castle is made up of three "wards", or enclosures. The innermost ward contains the White Tower and is the earliest phase of the castle. Encircling it to the north, east, and west is the inner ward, built during the reign of Richard I (1189–1199). Finally, there is the outer ward which encompasses the castle and was built under Edward I. Although there were several phases of expansion after William the Conqueror founded the Tower of London, the general layout has remained the same since Edward I completed his rebuild in 1285.

 

The castle encloses an area of almost 12 acres (4.9 hectares) with a further 6 acres (2.4 ha) around the Tower of London constituting the Tower Liberties – land under the direct influence of the castle and cleared for military reasons. The precursor of the Liberties was laid out in the 13th century when Henry III ordered that a strip of land adjacent to the castle be kept clear. Despite popular fiction, the Tower of London never had a permanent torture chamber, although the basement of the White Tower housed a rack in later periods. Tower Wharf was built on the bank of the Thames under Edward I and was expanded to its current size during the reign of Richard II (1377–1399).

 

White Tower

The White Tower is a keep (also known as a donjon), which was often the strongest structure in a medieval castle, and contained lodgings suitable for the lord – in this case, the king or his representative. According to military historian Allen Brown, "The great tower [White Tower] was also, by virtue of its strength, majesty and lordly accommodation, the donjon par excellence". As one of the largest keeps in the Christian world, the White Tower has been described as "the most complete eleventh-century palace in Europe".

 

The White Tower, not including its projecting corner towers, measures 36 by 32 metres (118 by 105 ft) at the base, and is 27 m (90 ft) high at the southern battlements. The structure was originally three storeys high, comprising a basement floor, an entrance level, and an upper floor. The entrance, as is usual in Norman keeps, was above ground, in this case on the south face, and accessed via a wooden staircase which could be removed in the event of an attack. It was probably during Henry II's reign (1154–1189) that a forebuilding was added to the south side of the tower to provide extra defences to the entrance, but it has not survived. Each floor was divided into three chambers, the largest in the west, a smaller room in the north-east, and the chapel taking up the entrance and upper floors of the south-east. At the western corners of the building are square towers, while to the north-east a round tower houses a spiral staircase. At the south-east corner there is a larger semi-circular projection which accommodates the apse of the chapel. As the building was intended to be a comfortable residence as well as a stronghold, latrines were built into the walls, and four fireplaces provided warmth.

 

The main building material is Kentish ragstone, although some local mudstone was also used. Caen stone was imported from northern France to provide details in the Tower's facing, although little of the original material survives as it was replaced with Portland stone in the 17th and 18th centuries. Reigate stone was also used as ashlar and for carved details. Its location, in the lower courses of the building and at higher levels corresponding to a building break, suggest it was readily available and may have been used when access to Caen stone was restricted. As most of the Tower's windows were enlarged in the 18th century, only two original – albeit restored – examples remain, in the south wall at the gallery level.

 

The tower was terraced into the side of a mound, so the northern side of the basement is partially below ground level. As was typical of most keeps, the bottom floor was an undercroft used for storage. One of the rooms contained a well. Although the layout has remained the same since the tower's construction, the interior of the basement dates mostly from the 18th century when the floor was lowered and the pre-existing timber vaults were replaced with brick counterparts. The basement is lit through small slits.

 

The entrance floor was probably intended for the use of the Constable of the Tower, Lieutenant of the Tower of London and other important officials. The south entrance was blocked during the 17th century, and not reopened until 1973. Those heading to the upper floor had to pass through a smaller chamber to the east, also connected to the entrance floor. The crypt of St John's Chapel occupied the south-east corner and was accessible only from the eastern chamber. There is a recess in the north wall of the crypt; according to Geoffrey Parnell, Keeper of the Tower History at the Royal Armouries, "the windowless form and restricted access, suggest that it was designed as a strong-room for safekeeping of royal treasures and important documents".

 

The upper floor contained a grand hall in the west and residential chamber in the east – both originally open to the roof and surrounded by a gallery built into the wall – and St John's Chapel in the south-east. The top floor was added in the 15th century, along with the present roof. St John's Chapel was not part of the White Tower's original design, as the apsidal projection was built after the basement walls. Due to changes in function and design since the tower's construction, except for the chapel little is left of the original interior.[20] The chapel's current bare and unadorned appearance is reminiscent of how it would have been in the Norman period. In the 13th century, during Henry III's reign, the chapel was decorated with such ornamentation as a gold-painted cross, and stained glass windows that depicted the Virgin Mary and the Holy Trinity.

 

Innermost ward

The innermost ward encloses an area immediately south of the White Tower, stretching to what was once the edge of the River Thames. As was the case at other castles, such as the 11th-century Hen Domen, the innermost ward was probably filled with timber buildings from the Tower's foundation. Exactly when the royal lodgings began to encroach from the White Tower into the innermost ward is uncertain, although it had happened by the 1170s. The lodgings were renovated and elaborated during the 1220s and 1230s, becoming comparable with other palatial residences such as Windsor Castle. Construction of Wakefield and Lanthorn Towers – located at the corners of the innermost ward's wall along the river – began around 1220. They probably served as private residences for the queen and king respectively.

 

The earliest evidence for how the royal chambers were decorated comes from Henry III's reign: the queen's chamber was whitewashed, and painted with flowers and imitation stonework. A great hall existed in the south of the ward, between the two towers. It was similar to, although slightly smaller than, that also built by Henry III at Winchester Castle. Near Wakefield Tower was a postern gate which allowed private access to the king's apartments. The innermost ward was originally surrounded by a protective ditch, which had been filled in by the 1220s. Around this time, a kitchen was built in the ward. Between 1666 and 1676, the innermost ward was transformed and the palace buildings removed. The area around the White Tower was cleared so that anyone approaching would have to cross open ground. The Jewel House was demolished, and the Crown Jewels moved to Martin Tower.

 

Inner ward

The inner ward was created during Richard the Lionheart's reign, when a moat was dug to the west of the innermost ward, effectively doubling the castle's size. Henry III created the ward's east and north walls, and the ward's dimensions remain to this day. Most of Henry's work survives, and only two of the nine towers he constructed have been completely rebuilt. Between the Wakefield and Lanthorn Towers, the innermost ward's wall also serves as a curtain wall for the inner ward. The main entrance to the inner ward would have been through a gatehouse, most likely in the west wall on the site of what is now Beauchamp Tower. The inner ward's western curtain wall was rebuilt by Edward I. The 13th-century Beauchamp Tower marks the first large-scale use of brick as a building material in Britain, since the 5th-century departure of the Romans. The Beauchamp Tower is one of 13 towers that stud the curtain wall. Clockwise from the south-west corner they are: Bell, Beauchamp, Devereux, Flint, Bowyer, Brick, Martin, Constable, Broad Arrow, Salt, Lanthorn, Wakefield, and the Bloody Tower. While these towers provided positions from which flanking fire could be deployed against a potential enemy, they also contained accommodation. As its name suggests, Bell Tower housed a belfry, its purpose to raise the alarm in the event of an attack. The royal bow-maker, responsible for making longbows, crossbows, catapults, and other siege and hand weapons, had a workshop in the Bowyer Tower. A turret at the top of Lanthorn Tower was used as a beacon by traffic approaching the Tower at night.

 

As a result of Henry's expansion, St Peter ad Vincula, a Norman chapel which had previously stood outside the Tower, was incorporated into the castle. Henry decorated the chapel by adding glazed windows, and stalls for himself and his queen. It was rebuilt by Edward I at a cost of over £300[36] and again by Henry VIII in 1519; the current building dates from this period, although the chapel was refurbished in the 19th century. Immediately west of Wakefield Tower, the Bloody Tower was built at the same time as the inner ward's curtain wall, and as a water-gate provided access to the castle from the River Thames. It was a simple structure, protected by a portcullis and gate. The Bloody Tower acquired its name in the 16th century, as it was believed to be the site of the murder of the Princes in the Tower. Between 1339 and 1341, a gatehouse was built into the curtain wall between Bell and Salt Towers. During the Tudor period, a range of buildings for the storage of munitions was built along the inside of the north inner ward. The castle buildings were remodelled during the Stuart period, mostly under the auspices of the Office of Ordnance. In 1663, just over £4,000 was spent building a new storehouse (now known as the New Armouries) in the inner ward. Construction of the Grand Storehouse north of the White Tower began in 1688, on the same site as the dilapidated Tudor range of storehouses; it was destroyed by fire in 1841. The Waterloo Block, a former barracks in the castellated Gothic Revival style with Domestic Tudor details, was built on the site and remains to this day, housing the Crown Jewels on the ground floor.

 

Outer ward

A third ward was created during Edward I's extension to the Tower, as the narrow enclosure completely surrounded the castle. At the same time a bastion known as Legge's Mount was built at the castle's northwest corner. Brass Mount, the bastion in the northeast corner, was a later addition. The three rectangular towers along the east wall 15 metres (49 ft) apart were dismantled in 1843. Although the bastions have often been ascribed to the Tudor period, there is no evidence to support this; archaeological investigations suggest that Legge's Mount dates from the reign of Edward I. Blocked battlements (also known as crenellations) in the south side of Legge's Mount are the only surviving medieval battlements at the Tower of London (the rest are Victorian replacements). A new 50-metre (160 ft) moat was dug beyond the castle's new limits; it was originally 4.5 metres (15 ft) deeper in the middle than it is today. With the addition of a new curtain wall, the old main entrance to the Tower of London was obscured and made redundant; a new entrance was created in the southwest corner of the external wall circuit. The complex consisted of an inner and an outer gatehouse and a barbican, which became known as the Lion Tower as it was associated with the animals as part of the Royal Menagerie since at least the 1330s. The Lion Tower itself no longer survives.

 

Edward extended the south side of the Tower of London onto land that had previously been submerged by the River Thames. In this wall, he built St Thomas's Tower between 1275 and 1279; later known as Traitors' Gate, it replaced the Bloody Tower as the castle's water-gate. The building is unique in England, and the closest parallel is the now demolished water-gate at the Louvre in Paris. The dock was covered with arrowslits in case of an attack on the castle from the River; there was also a portcullis at the entrance to control who entered. There were luxurious lodgings on the first floor. Edward also moved the Royal Mint into the Tower; its exact location early on is unknown, although it was probably in either the outer ward or the Lion Tower. By 1560, the Mint was located in a building in the outer ward near Salt Tower. Between 1348 and 1355, a second water-gate, Cradle Tower, was added east of St Thomas's Tower for the king's private use.

 

Foundation and early history

Victorious at the Battle of Hastings on 14 October 1066, the invading Duke of Normandy, William the Conqueror, spent the rest of the year securing his holdings by fortifying key positions. He founded several castles along the way, but took a circuitous route toward London; only when he reached Canterbury did he turn towards England's largest city. As the fortified bridge into London was held by Saxon troops, he decided instead to ravage Southwark before continuing his journey around southern England. A series of Norman victories along the route cut the city's supply lines and in December 1066, isolated and intimidated, its leaders yielded London without a fight. Between 1066 and 1087, William established 36 castles, although references in the Domesday Book indicate that many more were founded by his subordinates. The Normans undertook what has been described as "the most extensive and concentrated programme of castle-building in the whole history of feudal Europe". They were multi-purpose buildings, serving as fortifications (used as a base of operations in enemy territory), centres of administration, and residences.

 

William sent an advance party to prepare the city for his entrance, to celebrate his victory and found a castle; in the words of William's biographer, William of Poitiers, "certain fortifications were completed in the city against the restlessness of the huge and brutal populace. For he [William] realised that it was of the first importance to overawe the Londoners". At the time, London was the largest town in England; the foundation of Westminster Abbey and the old Palace of Westminster under Edward the Confessor had marked it as a centre of governance, and with a prosperous port it was important for the Normans to establish control over the settlement. The other two castles in London – Baynard's Castle and Montfichet's Castle – were established at the same time. The fortification that would later become known as the Tower of London was built onto the south-east corner of the Roman town walls, using them as prefabricated defences, with the River Thames providing additional protection from the south. This earliest phase of the castle would have been enclosed by a ditch and defended by a timber palisade, and probably had accommodation suitable for William.

 

Most of the early Norman castles were built from timber, but by the end of the 11th century a few, including the Tower of London, had been renovated or replaced with stone. Work on the White Tower – which gives the whole castle its name – is usually considered to have begun in 1078, however the exact date is uncertain. William made Gundulf, Bishop of Rochester, responsible for its construction, although it may not have been completed until after William's death in 1087. The White Tower is the earliest stone keep in England, and was the strongest point of the early castle. It also contained grand accommodation for the king. At the latest, it was probably finished by 1100 when Bishop Ranulf Flambard was imprisoned there. Flambard was loathed by the English for exacting harsh taxes. Although he is the first recorded prisoner held in the Tower, he was also the first person to escape from it, using a smuggled rope secreted in a butt of wine. He was held in luxury and permitted servants, but on 2 February 1101 he hosted a banquet for his captors. After plying them with drink, when no one was looking he lowered himself from a secluded chamber, and out of the Tower. The escape came as such a surprise that one contemporary chronicler accused the bishop of witchcraft.

 

The Anglo-Saxon Chronicle records that in 1097 King William II ordered a wall to be built around the Tower of London; it was probably built from stone and likely replaced the timber palisade that arced around the north and west sides of the castle, between the Roman wall (to the east) and the Thames (to the south). The Norman Conquest of London manifested itself not only with a new ruling class, but in the way the city was structured. Land was confiscated and redistributed amongst the Normans, who also brought over hundreds of Jews, for financial reasons. The Jews arrived under the direct protection of the Crown, as a result of which Jewish communities were often found close to castles. The Jews used the Tower as a retreat, when threatened by anti-Jewish violence.

 

The death in 1135 of Henry I left England with a disputed succession; although the king had persuaded his most powerful barons to swear support for the Empress Matilda, just a few days after Henry's death Stephen of Blois arrived from France to lay claim to the throne. The importance of the city and its Tower is marked by the speed at which he secured London. The castle, which had not been used as a royal residence for some time, was usually left in the charge of a Constable, a post held at this time by Geoffrey de Mandeville. As the Tower was considered an impregnable fortress in a strategically important position, possession was highly valued. Mandeville exploited this, selling his allegiance to Matilda after Stephen was captured in 1141 at the Battle of Lincoln. Once her support waned, the following year he resold his loyalty to Stephen. Through his role as Constable of the Tower, Mandeville became "the richest and most powerful man in England". When he tried the same ploy again, this time holding secret talks with Matilda, Stephen had him arrested, forced him to cede control of his castles, and replaced him with one of his most loyal supporters. Until then the position had been hereditary, originally held by Geoffrey de Mandeville, but the position's authority was such that from then on it remained in the hands of an appointee of the monarch. The position was usually given to someone of great importance, who might not always be at the castle due to other duties. Although the Constable was still responsible for maintaining the castle and its garrison, from an early stage he had a subordinate to help with this duty: the Lieutenant of the Tower.[70] Constables also had civic duties relating to the city. Usually they were given control of the city and were responsible for levying taxes, enforcing the law and maintaining order. The creation in 1191 of the position of Lord Mayor of London removed many of the Constable's civic powers, and at times led to friction between the two.

 

Expansion

The castle probably retained its form as established by 1100 until the reign of Richard I (1189–1199). The castle was extended under William Longchamp, King Richard's Lord Chancellor and the man in charge of England while he was on crusade. The Pipe Rolls record £2,881 1s 10d spent at the Tower of London between 3 December 1189 and 11 November 1190, from an estimated £7,000 spent by Richard on castle building in England. According to the contemporary chronicler Roger of Howden, Longchamp dug a moat around the castle and tried in vain to fill it from the Thames. Longchamp was also Constable of the Tower, and undertook its expansion while preparing for war with King Richard's younger brother, Prince John, who in Richard's absence arrived in England to try to seize power. As Longchamp's main fortress, he made the Tower as strong as possible. The new fortifications were first tested in October 1191, when the Tower was besieged for the first time in its history. Longchamp capitulated to John after just three days, deciding he had more to gain from surrender than prolonging the siege.

 

John succeeded Richard as king in 1199, but his rule proved unpopular with many of his barons, who in response moved against him. In 1214, while the king was at Windsor Castle, Robert Fitzwalter led an army into London and laid siege to the Tower. Although under-garrisoned, the Tower resisted and the siege was lifted once John signed the Magna Carta. The king reneged on his promises of reform, leading to the outbreak of the First Barons' War. Even after the Magna Carta was signed, Fitzwalter maintained his control of London. During the war, the Tower's garrison joined forces with the barons. John was deposed in 1216 and the barons offered the English throne to Prince Louis, the eldest son of the French king. However, after John's death in October 1216, many began to support the claim of his eldest son, Henry III. War continued between the factions supporting Louis and Henry, with Fitzwalter supporting Louis. Fitzwalter was still in control of London and the Tower, both of which held out until it was clear that Henry III's supporters would prevail.

 

In the 13th century, Kings Henry III (1216–1272) and Edward I (1272–1307) extended the castle, essentially creating it as it stands today. Henry was disconnected from his barons, and a mutual lack of understanding led to unrest and resentment towards his rule. As a result, he was eager to ensure the Tower of London was a formidable fortification; at the same time Henry was an aesthete and wished to make the castle a comfortable place to live. From 1216 to 1227 nearly £10,000 was spent on the Tower of London; in this period, only the work at Windsor Castle cost more (£15,000). Most of the work was focused on the palatial buildings of the innermost ward. The tradition of whitewashing the White Tower (from which it derives its name) began in 1240.

 

Beginning around 1238, the castle was expanded to the east, north, and north-west. The work lasted through the reign of Henry III and into that of Edward I, interrupted occasionally by civil unrest. New creations included a new defensive perimeter, studded with towers, while on the west, north, and east sides, where the wall was not defended by the river, a defensive ditch was dug. The eastern extension took the castle beyond the bounds of the old Roman settlement, marked by the city wall which had been incorporated into the castle's defences. The Tower had long been a symbol of oppression, despised by Londoners, and Henry's building programme was unpopular. So when the gatehouse collapsed in 1240, the locals celebrated the setback. The expansion caused disruption locally and £166 was paid to St Katherine's Hospital and the prior of Holy Trinity in compensation.

 

Henry III often held court at the Tower of London, and held parliament there on at least two occasions (1236 and 1261) when he felt that the barons were becoming dangerously unruly. In 1258, the discontented barons, led by Simon de Montfort, forced the King to agree to reforms including the holding of regular parliaments. Relinquishing the Tower of London was among the conditions. Henry III resented losing power and sought permission from the pope to break his oath. With the backing of mercenaries, Henry installed himself in the Tower in 1261. While negotiations continued with the barons, the King ensconced himself in the castle, although no army moved to take it. A truce was agreed with the condition that the King hand over control of the Tower once again. Henry won a significant victory at the Battle of Evesham in 1265, allowing him to regain control of the country and the Tower of London. Cardinal Ottobuon came to England to excommunicate those who were still rebellious; the act was deeply unpopular and the situation was exacerbated when the cardinal was granted custody of the Tower. Gilbert de Clare, 6th Earl of Hertford, marched on London in April 1267 and laid siege to the castle, declaring that custody of the Tower was "not a post to be trusted in the hands of a foreigner, much less of an ecclesiastic". Despite a large army and siege engines, Gilbert de Clare was unable to take the castle. The Earl retreated, allowing the King control of the capital, and the Tower experienced peace for the rest of Henry's reign.

 

Although he was rarely in London, Edward I undertook an expensive remodelling of the Tower, costing £21,000 between 1275 and 1285, over double that spent on the castle during the whole of Henry III's reign. Edward I was a seasoned castle builder, and used his experience of siege warfare during the crusades to bring innovations to castle building. His programme of castle building in Wales heralded the introduction of the widespread use of arrowslits in castle walls across Europe, drawing on Eastern influences. At the Tower of London, Edward filled in the moat dug by Henry III and built a new curtain wall along its line, creating a new enclosure. A new moat was created in front of the new curtain wall. The western part of Henry III's curtain wall was rebuilt, with Beauchamp Tower replacing the castle's old gatehouse. A new entrance was created, with elaborate defences including two gatehouses and a barbican. In an effort to make the castle self-sufficient, Edward I also added two watermills. Six hundred Jews were imprisoned in the Tower of London in 1278, charged with coin clipping. Persecution of the country's Jewish population under Edward began in 1276 and culminated in 1290 when he issued the Edict of Expulsion, forcing the Jews out of the country. In 1279, the country's numerous mints were unified under a single system whereby control was centralised to the mint within the Tower of London, while mints outside of London were reduced, with only a few local and episcopal mints continuing to operate.

 

Later Medieval Period

During Edward II's reign (1307–1327) there was relatively little activity at the Tower of London. However, it was during this period that the Privy Wardrobe was founded. The institution was based at the Tower and responsible for organising the state's arms. In 1321, Margaret de Clare, Baroness Badlesmere became the first woman imprisoned in the Tower of London after she refused Queen Isabella admittance to Leeds Castle and ordered her archers to target Isabella, killing six of the royal escort. Generally reserved for high-ranking inmates, the Tower was the most important royal prison in the country. However it was not necessarily very secure, and throughout its history people bribed the guards to help them escape. In 1323, Roger Mortimer, Baron Mortimer, was aided in his escape from the Tower by the Sub-Lieutenant of the Tower who let Mortimer's men inside. They hacked a hole in his cell wall and Mortimer escaped to a waiting boat. He fled to France where he encountered Edward's Queen. They began an affair and plotted to overthrow the King.

 

One of Mortimer's first acts on entering England in 1326 was to capture the Tower and release the prisoners held there. For four years he ruled while Edward III was too young to do so himself; in 1330, Edward and his supporters captured Mortimer and threw him into the Tower. Under Edward III's rule (1312–1377) England experienced renewed success in warfare after his father's reign had put the realm on the backfoot against the Scots and French. Amongst Edward's successes were the battles of Crécy and Poitiers where King John II of France was taken prisoner, and the capture of the King David II of Scotland at Neville's Cross. During this period, the Tower of London held many noble prisoners of war. Edward II had allowed the Tower of London to fall into a state of disrepair, and by the reign of Edward III the castle was an uncomfortable place. The nobility held captive within its walls were unable to engage in activities such as hunting which were permissible at other royal castles used as prisons, for instance Windsor. Edward III ordered that the castle should be renovated.

 

When Richard II was crowned in 1377, he led a procession from the Tower to Westminster Abbey. This tradition began in at least the early 14th century and lasted until 1660. During the Peasants' Revolt of 1381 the Tower of London was besieged with the King inside. When Richard rode out to meet with Wat Tyler, the rebel leader, a crowd broke into the castle without meeting resistance and looted the Jewel House. The Archbishop of Canterbury, Simon Sudbury, took refuge in St John's Chapel, hoping the mob would respect the sanctuary. However, he was taken away and beheaded on Tower Hill. Six years later there was again civil unrest, and Richard spent Christmas in the security of the Tower rather than Windsor as was more usual. When Henry Bolingbroke returned from exile in 1399, Richard was imprisoned in the White Tower. He abdicated and was replaced on the throne by Bolingbroke, who became King Henry IV. In the 15th century, there was little building work at the Tower of London, yet the castle still remained important as a place of refuge. When supporters of the late Richard II attempted a coup, Henry IV found safety in the Tower of London. During this period, the castle also held many distinguished prisoners. The heir to the Scottish throne, later King James I of Scotland, was kidnapped while journeying to France in 1406 and held in the Tower. The reign of Henry V (1413–1422) renewed England's fortune in the Hundred Years' War against France. As a result of Henry's victories, such as the Battle of Agincourt, many high-status prisoners were held in the Tower of London until they were ransomed.

 

Much of the latter half of the 15th century was occupied by the Wars of the Roses between the claimants to the throne, the houses of Lancaster and York. The castle was once again besieged in 1460, this time by a Yorkist force. The Tower was damaged by artillery fire but only surrendered when Henry VI was captured at the Battle of Northampton. With the help of Richard Neville, 16th Earl of Warwick (nicknamed "the Kingmaker") Henry recaptured the throne for a short time in 1470. However, Edward IV soon regained control and Henry VI was imprisoned in the Tower of London, where he was probably murdered. In 1471, during the Siege of London, the Tower's Yorkist garrison exchanged fire with Lancastrians holding Southwark, and sallied from the fortress to take part in a pincer movement to attack Lancastrians who were assaulting Aldgate on London's defensive wall. During the wars, the Tower was fortified to withstand gunfire, and provided with loopholes for cannons and handguns: an enclosure called the Bulwark was created for this purpose to the south of Tower Hill, although it no longer survives.

 

Shortly after the death of Edward IV in 1483, the notorious murder of the Princes in the Tower is traditionally believed to have taken place. The incident is one of the most infamous events associated with the Tower of London. Edward V's uncle Richard, Duke of Gloucester was declared Lord Protector while the prince was too young to rule. Traditional accounts have held that the 12-year-old Edward was confined to the Tower of London along with his younger brother Richard. The Duke of Gloucester was proclaimed King Richard III in June. The princes were last seen in public in June 1483;[105] it has traditionally been thought that the most likely reason for their disappearance is that they were murdered late in the summer of 1483. Bones thought to belong to them were discovered in 1674 when the 12th-century forebuilding at the entrance to the White Tower was demolished; however, the reputed level at which the bones were found (10 ft or 3 m) would put the bones at a depth similar to that of the Roman graveyard found, in 2011, 12 ft (4 m) underneath the Minories a few hundred yards to the north. Opposition to Richard escalated until he was defeated at the Battle of Bosworth Field in 1485 by the Lancastrian Henry Tudor, who ascended to the throne as Henry VII. As king, Henry VII built a tower for a library next to the King's Tower.

 

Changing use

The beginning of the Tudor period marked the start of the decline of the Tower of London's use as a royal residence. As 16th-century chronicler Raphael Holinshed said the Tower became used more as "an armouries and house of munition, and thereunto a place for the safekeeping of offenders than a palace roiall for a king or queen to sojourne in". Henry VII visited the Tower on fourteen occasions between 1485 and 1500, usually staying for less than a week at a time. The Yeoman Warders have been the Royal Bodyguard since at least 1509. In 1517 the Tower fired its cannon at City crowds engaged in the xenophobic Evil May Day riots, in which the properties of foreign residents were looted. It is not thought that any rioters were hurt by the gunfire, which was probably meant merely to intimidate the mob.

 

During the reign of Henry VIII, the Tower was assessed as needing considerable work on its defences. In 1532, Thomas Cromwell spent £3,593 on repairs and imported nearly 3,000 tons of Caen stone for the work. Even so, this was not sufficient to bring the castle up to the standard of contemporary military fortifications which were designed to withstand powerful artillery. Although the defences were repaired, the palace buildings were left in a state of neglect after Henry's death. Their condition was so poor that they were virtually uninhabitable. From 1547 onwards, the Tower of London was only used as a royal residence when its political and historic symbolism was considered useful, for instance each of Edward VI, Mary I, and Elizabeth I briefly stayed at the Tower before their coronations.

 

In the 16th century, the Tower acquired an enduring reputation as a grim, forbidding prison. This had not always been the case. As a royal castle, it was used by the monarch to imprison people for various reasons, however these were usually high-status individuals for short periods rather than common citizenry as there were plenty of prisons elsewhere for such people. Contrary to the popular image of the Tower, prisoners were able to make their life easier by purchasing amenities such as better food or tapestries through the Lieutenant of the Tower. As holding prisoners was originally an incidental role of the Tower – as would have been the case for any castle – there was no purpose-built accommodation for prisoners until 1687 when a brick shed, a "Prison for Soldiers", was built to the north-west of the White Tower. The Tower's reputation for torture and imprisonment derives largely from 16th-century religious propagandists and 19th-century romanticists. Although much of the Tower's reputation is exaggerated, the 16th and 17th centuries marked the castle's zenith as a prison, with many religious and political undesirables locked away. The Privy Council had to sanction the use of torture, so it was not often used; between 1540 and 1640, the peak of imprisonment at the Tower, there were 48 recorded cases of the use of torture. The three most common forms used were the infamous rack, the Scavenger's daughter, and manacles. The rack was introduced to England in 1447 by the Duke of Exeter, the Constable of the Tower; consequentially it was also known as the Duke of Exeter's daughter. One of those tortured at the Tower was Guy Fawkes, who was brought there on 6 November 1605; after torture he signed a full confession to the Gunpowder Plot.

 

Among those held and executed at the Tower was Anne Boleyn. Although the Yeoman Warders were once the Royal Bodyguard, by the 16th and 17th centuries their main duty had become to look after the prisoners. The Tower was often a safer place than other prisons in London such as the Fleet, where disease was rife. High-status prisoners could live in conditions comparable to those they might expect outside; one such example was that while Walter Raleigh was held in the Tower his rooms were altered to accommodate his family, including his son who was born there in 1605. Executions were usually carried out on Tower Hill rather than in the Tower of London itself, and 112 people were executed on the hill over 400 years.[119] Before the 20th century, there had been seven executions within the castle on Tower Green; as was the case with Lady Jane Grey, this was reserved for prisoners for whom public execution was considered dangerous. After Lady Jane Grey's execution on 12 February 1554, Queen Mary I imprisoned her sister Elizabeth, later Queen Elizabeth I, in the Tower under suspicion of causing rebellion as Sir Thomas Wyatt had led a revolt against Mary in Elizabeth's name.

 

The Office of Ordnance and Armoury Office were founded in the 15th century, taking over the Privy Wardrobe's duties of looking after the monarch's arsenal and valuables. As there was no standing army before 1661, the importance of the royal armoury at the Tower of London was that it provided a professional basis for procuring supplies and equipment in times of war. The two bodies were resident at the Tower from at least 1454, and by the 16th century they had moved to a position in the inner ward. The Board of Ordnance (successor to these Offices) had its headquarters in the White Tower and used surrounding buildings for storage. In 1855 the Board was abolished; its successor (the Military Store Department of the War Office) was also based there until 1869, after which its headquarters staff were relocated to the Royal Arsenal in Woolwich (where the recently closed Woolwich Dockyard was converted into a vast ordnance store).

 

Political tensions between Charles I and Parliament in the second quarter of the 17th century led to an attempt by forces loyal to the King to secure the Tower and its valuable contents, including money and munitions. London's Trained Bands, a militia force, were moved into the castle in 1640. Plans for defence were drawn up and gun platforms were built, readying the Tower for war. The preparations were never put to the test. In 1642, Charles I attempted to arrest five members of parliament. When this failed he fled the city, and Parliament retaliated by removing Sir John Byron, the Lieutenant of the Tower. The Trained Bands had switched sides, and now supported Parliament; together with the London citizenry, they blockaded the Tower. With permission from the King, Byron relinquished control of the Tower. Parliament replaced Byron with a man of their own choosing, Sir John Conyers. By the time the English Civil War broke out in November 1642, the Tower of London was already in Parliament's control.

 

The last monarch to uphold the tradition of taking a procession from the Tower to Westminster to be crowned was Charles II in 1661. At the time, the castle's accommodation was in such poor condition that he did not stay there the night before his coronation. Under the Stuart kings the Tower's buildings were remodelled, mostly under the auspices of the Office of Ordnance. Just over £4,000 was spent in 1663 on building a new storehouse, now known as the New Armouries in the inner ward. In the 17th century there were plans to enhance the Tower's defences in the style of the trace italienne, however they were never acted on. Although the facilities for the garrison were improved with the addition of the first purpose-built quarters for soldiers (the "Irish Barracks") in 1670, the general accommodations were still in poor condition.

 

When the Hanoverian dynasty ascended the throne, their situation was uncertain and with a possible Scottish rebellion in mind, the Tower of London was repaired. Most of the work in this period (1750 to 1770) was done by the King's Master Mason, John Deval. Gun platforms added under the Stuarts had decayed. The number of guns at the Tower was reduced from 118 to 45, and one contemporary commentator noted that the castle "would not hold out four and twenty hours against an army prepared for a siege". For the most part, the 18th-century work on the defences was spasmodic and piecemeal, although a new gateway in the southern curtain wall permitting access from the wharf to the outer ward was added in 1774. The moat surrounding the castle had become silted over the centuries since it was created despite attempts at clearing it. It was still an integral part of the castle's defences, so in 1830 the Constable of the Tower, the Duke of Wellington, ordered a large-scale clearance of several feet of silt. However this did not prevent an outbreak of disease in the garrison in 1841 caused by poor water supply, resulting in several deaths. To prevent the festering ditch posing further health problems, it was ordered that the moat should be drained and filled with earth. The work began in 1843 and was mostly complete two years later. The construction of the Waterloo Barracks in the inner ward began in 1845, when the Duke of Wellington laid the foundation stone. The building could accommodate 1,000 men; at the same time, separate quarters for the officers were built to the north-east of the White Tower. The building is now the headquarters of the Royal Regiment of Fusiliers. The popularity of the Chartist movement between 1828 and 1858 led to a desire to refortify the Tower of London in the event of civil unrest. It was the last major programme of fortification at the castle. Most of the surviving installations for the use of artillery and firearms date from this period.

 

During the First World War, eleven men were tried in private and shot by firing squad at the Tower for espionage. During the Second World War, the Tower was once again used to hold prisoners of war. One such person was Rudolf Hess, Adolf Hitler's deputy, albeit just for four days in 1941. He was the last state prisoner to be held at the castle. The last person to be executed at the Tower was German spy Josef Jakobs who was shot on 15 August 1941. The executions for espionage during the wars took place in a prefabricated miniature rifle range which stood in the outer ward and was demolished in 1969. The Second World War also saw the last use of the Tower as a fortification. In the event of a German invasion, the Tower, together with the Royal Mint and nearby warehouses, was to have formed one of three "keeps" or complexes of defended buildings which formed the last-ditch defences of the capital.

 

Restoration and tourism

The Tower of London has become established as one of the most popular tourist attractions in the country. It has been a tourist attraction since at least the Elizabethan period, when it was one of the sights of London that foreign visitors wrote about. Its most popular attractions were the Royal Menagerie and displays of armour. The Crown Jewels also garner much interest, and have been on public display since 1669. The Tower steadily gained popularity with tourists through the 19th century, despite the opposition of the Duke of Wellington to visitors. Numbers became so high that by 1851 a purpose-built ticket office was erected. By the end of the century, over 500,000 were visiting the castle every year.

 

Over the 18th and 19th centuries, the palatial buildings were slowly adapted for other uses and demolished. Only the Wakefield and St Thomas's Towers survived. The 18th century marked an increasing interest in England's medieval past. One of the effects was the emergence of Gothic Revival architecture. In the Tower's architecture, this was manifest when the New Horse Armoury was built in 1825 against the south face of the White Tower. It featured elements of Gothic Revival architecture such as battlements. Other buildings were remodelled to match the style and the Waterloo Barracks were described as "castellated Gothic of the 15th century". Between 1845 and 1885 institutions such as the Mint which had inhabited the castle for centuries moved to other sites; many of the post-medieval structures left vacant were demolished. In 1855, the War Office took over responsibility for manufacture and storage of weapons from the Ordnance Office, which was gradually phased out of the castle. At the same time, there was greater interest in the history of the Tower of London.

 

Public interest was partly fuelled by contemporary writers, of whom the work of William Harrison Ainsworth was particularly influential. In The Tower of London: A Historical Romance he created a vivid image of underground torture chambers and devices for extracting confessions that stuck in the public imagination. Ainsworth also played another role in the Tower's history, as he suggested that Beauchamp Tower should be opened to the public so they could see the inscriptions of 16th- and 17th-century prisoners. Working on the suggestion, Anthony Salvin refurbished the tower and led a further programme for a comprehensive restoration at the behest of Prince Albert. Salvin was succeeded in the work by John Taylor. When a feature did not meet his expectations of medieval architecture Taylor would ruthlessly remove it; as a result, several important buildings within the castle were pulled down and in some cases post-medieval internal decoration removed.

 

Although only one bomb fell on the Tower of London in the First World War (it landed harmlessly in the moat), the Second World War left a greater mark. On 23 September 1940, during the Blitz, high-explosive bombs damaged the castle, destroying several buildings and narrowly missing the White Tower. After the war, the damage was repaired and the Tower of London was reopened to the public.

 

A 1974 bombing in the White Tower Mortar Room left one person dead and 41 injured. No one claimed responsibility for the blast, but the police investigated suspicions that the IRA was behind it.

 

In the 21st century, tourism is the Tower's primary role, with the remaining routine military activities, under the Royal Logistic Corps, having wound down in the latter half of the 20th century and moved out of the castle. However, the Tower is still home to the regimental headquarters of the Royal Regiment of Fusiliers, and the museum dedicated to it and its predecessor, the Royal Fusiliers. Also, a detachment of the unit providing the King's Guard at Buckingham Palace still mounts a guard at the Tower, and with the Yeomen Warders, takes part in the Ceremony of the Keys each day. On several occasions through the year gun salutes are fired from the Tower by the Honourable Artillery Company, these consist of 62 rounds for royal occasions, and 41 on other occasions.

 

Since 1990, the Tower of London has been cared for by an independent charity, Historic Royal Palaces, which receives no funding from the Government or the Crown. In 1988, the Tower of London was added to the UNESCO list of World Heritage Sites, in recognition of its global importance and to help conserve and protect the site. However, recent developments, such as the construction of skyscrapers nearby, have pushed the Tower towards being added to the United Nations' Heritage in Danger List. The remains of the medieval palace have been open to the public since 2006 where visitors can explore the restored chambers. Although the position of Constable of the Tower remains the highest position held at the Tower, the responsibility of day-to-day administration is delegated to the Resident Governor. The Constable is appointed for a five-year term; this is primarily a ceremonial post today but the Constable is also a trustee of Historic Royal Palaces and of the Royal Armouries. General Sir Gordon Messenger was appointed Constable in 2022.

 

At least six ravens are kept at the Tower at all times, in accordance with the belief that if they are absent, the kingdom will fall. They are under the care of the Ravenmaster, one of the Yeoman Warders. As well as having ceremonial duties, the Yeoman Warders provide guided tours around the Tower.

 

Garrison

The Yeomen Warders provided the permanent garrison of the Tower, but the Constable of the Tower could call upon the men of the Tower Hamlets to supplement them when necessary. The Tower Hamlets, aka Tower Division of Middlesex's Ossulstone Hundred was an area, significantly larger than the modern London Borough of the same name, which owed military service to the Constable in his ex officio role as Lord Lieutenant of the Tower Hamlets.

 

The earliest surviving reference to the inhabitants of the Tower Hamlets having a duty to provide a guard for the Tower of London is from 1554, during the reign of Mary I, but the relationship is thought to go back much further. Some believe the connection goes back to the time of the Conqueror. The duty is likely to have had its origin in the rights and obligations of the Manor of Stepney which covered most or all of the Hamlets area.

 

Crown Jewels

The tradition of housing the Crown Jewels in the Tower of London probably dates from the reign of Henry III (1216–1272). The Jewel House was built specifically to house the royal regalia, including jewels, plate, and symbols of royalty such as the crown, sceptre, and sword. When money needed to be raised, the treasure could be pawned by the monarch. The treasure allowed the monarch independence from the aristocracy and consequently was closely guarded. A new position for "keeper of the jewels, armouries and other things" was created, which was well rewarded; in the reign of Edward III (1327–1377) the holder was paid 12d a day. The position grew to include other duties including purchasing royal jewels, gold, and silver, and appointing royal goldsmiths and jewellers.

 

In 1649, during the English Commonwealth following Charles I's execution, the contents of the Jewel House were disposed of along with other royal properties, as decreed by Cromwell. Metal items were sent to the Mint to be melted down and re-used, and the crowns were "totallie broken and defaced".

 

When the monarchy was restored in 1660, the only surviving items of the coronation regalia were a 12th-century spoon and three ceremonial swords. (Some pieces that had been sold were later returned to the Crown.) Detailed records of old regalia survived, and replacements were made for the coronation of Charles II in 1661 based on drawings from the time of Charles I. For the coronation of Charles II, gems were rented because the treasury could not afford to replace them.

 

In 1669, the Jewel House was demolished and the Crown Jewels moved into Martin Tower (until 1841). They were displayed here for viewing by the paying public. This was exploited two years later when Colonel Thomas Blood attempted to steal them. Blood and his accomplices bound and gagged the Jewel House keeper. Although they laid their hands on the Imperial State Crown, Sceptre and Orb, they were foiled when the keeper's son turned up unexpectedly and raised the alarm.

 

Since 1994, the Crown Jewels have been on display in the Jewel House in the Waterloo Block. Some of the pieces were once regularly used by Queen Elizabeth II. The display includes 23,578 gemstones, the 800-year-old Coronation Spoon, St Edward's Crown (traditionally placed on a monarch's head at the moment of crowning) and the Imperial State Crown.

 

Royal Menagerie

There is evidence that King John (1166–1216) first started keeping wild animals at the Tower. Records of 1210–1212 show payments to lion keepers.

 

The Royal Menagerie is frequently referenced during the reign of Henry III. Holy Roman Emperor Frederick II presented Henry with three leopards, c. 1235, which were kept in the Tower. In 1252, the sheriffs were ordered to pay fourpence a day towards the upkeep of the King's polar bear, a gift from Haakon IV of Norway in the same year; the bear attracted a great deal of attention from Londoners when it went fishing in the Thames while tied to the land by a chain. In 1254 or 1255, Henry III received an African elephant from Louis IX of France depicted by Matthew Paris in his Chronica Majora. A wooden structure was built to house the elephant, 12.2 m (40 ft) long by 6.1 m (20 ft) wide. The animal died in 1258, possibly because it was given red wine, but also perhaps because of the cold climate of England.

 

In 1288, Edward I added a lion and a lynx and appointed the first official Keeper of the animals.[179] Edward III added other types of animals, two lions, a leopard and two wildcats. Under subsequent kings, the number of animals grew to include additional cats of various types, jackals, hyenas, and an old brown bear, Max, gifted to Henry VIII by Emperor Maximilian.[180] In 1436, during the time of Henry VI, all the lions died and the employment of Keeper William Kerby was terminated.

 

Historical records indicate that a semi-circular structure or barbican was built by Edward I in 1277; this area was later named the Lion Tower, to the immediate west of the Middle Tower. Records from 1335 indicate the purchase of a lock and key for the lions and leopards, also suggesting they were located near the western entrance of the Tower. By the 1500s that area was called the Menagerie. Between 1604 and 1606 the Menagerie was extensively refurbished and an exercise yard was created in the moat area beside the Lion Tower. An overhead platform was added for viewing of the lions by the royals, during lion baiting, for example in the time of James I. Reports from 1657 include mention of six lions, increasing to 11 by 1708, in addition to other types of cats, eagles, owls and a jackal.

 

Natural History Museum

By the 18th century, the menagerie was open to the public; admission cost three half-pence or a cat or dog to be fed to the lions. By the end of the century, that had increased to 9 pence. A particularly famous inhabitant was Old Martin, a large grizzly bear given to George III by the Hudson's Bay Company in 1811. An 1800 inventory also listed a tiger, leopards, a hyena, a large baboon, various types of monkeys, wolves, and "other animals". By 1822, however, the collection included only a grizzly bear, an elephant, and some birds. Additional animals were then introduced. In 1828, there were over 280 representing at least 60 species as the new keeper Alfred Copps was actively acquiring animals.

 

After the death of George IV in 1830, a decision was made to close down the Menagerie on the orders of the Duke of Wellington. In 1831, most of the stock was moved to the London Zoo which had opened in 1828. This decision was made after an incident, although sources vary as to the specifics: either a lion was accused of biting a soldier, or Ensign Seymour had been bitten by a monkey. The last of the animals left in 1835, relocated to Regent's Park. The Menagerie buildings were removed in 1852 but the Keeper of the Royal Menagerie was entitled to use the Lion Tower as a house for life. Consequently, even though the animals had long since left the building, the tower was not demolished until the death of Copps, the last keeper, in 1853.

 

In 1999, physical evidence of lion cages was found, one being 2x3 metres (6.5x10 feet) in size, very small for a lion that can grow to be 2.5 meters (approximately 8 feet) long. In 2008, the skulls of two male Barbary lions (now extinct in the wild) from northwest Africa were found in the moat area of the Tower. Radiocarbon tests dated them from 1280 to 1385 and 1420–1480. In 2011, an exhibition was hosted at the Tower with fine wire sculptures by Kendra Haste.

 

In folklore

The Tower of London has been represented in popular culture in many ways. As a result of 16th and 19th century writers, the Tower has a reputation as a grim fortress, a place of torture and execution.

 

One of the earliest traditions associated with the Tower was that it was built by Julius Caesar; the story was popular amongst writers and antiquaries. The earliest recorded attribution of the Tower to the Roman ruler dates to the mid-14th century in a poem by Sir Thomas Gray. The origin of the myth is uncertain, although it may be related to the fact that the Tower was built in the corner of London's Roman walls. Another possibility is that someone misread a passage from Gervase of Tilbury in which he says Caesar built a tower at Odnea in France. Gervase wrote Odnea as Dodres, which is close to the French for London, Londres. Today, the story survives in William Shakespeare's Richard II and Richard III, and as late as the 18th century some still regarded the Tower as built by Caesar.

 

Anne Boleyn was beheaded in 1536 for treason against Henry VIII; her ghost supposedly haunts the Church of St Peter ad Vincula in the Tower, where she is buried, and has been said to walk around the White Tower carrying her head under her arm. This haunting is commemorated in the 1934 comic song "With Her Head Tucked Underneath Her Arm". Other reported ghosts include Henry VI, Lady Jane Grey, Margaret Pole, and the Princes in the Tower. In January 1816, a sentry on guard outside the Jewel House claimed to have witnessed an apparition of a bear advancing towards him, and reportedly died of fright a few days later. In October 1817, a tubular, glowing apparition was claimed to have been seen in the Jewel House by the Keeper of the Crown Jewels, Edmund Lenthal Swifte. He said that the apparition hovered over the shoulder of his wife, leading her to exclaim: "Oh, Christ! It has seized me!" Other nameless and formless terrors have been reported, more recently, by night staff at the Tower.

It's a little about what is going on in Lybia...

 

53 peoples pro Kadhafi maybe executated...

 

I'm not sure the country will be in good hands..

 

To see more photos by me on facebook: www.facebook.com/profile.php?id=673231871

In Part 2, I discussed how the Serpent was used as a symbol for not only initiation into the mysteries and immortality but also a symbol for sexuality, generation, death and rebirth due to the creature’s ability to shed its skin of the old to reveal a shiny new skin underneath. The mythologized Serpent, of course, does appear in almost every culture around the world over. Genesis 3 relays how the Serpent offers knowledge in the form of a fruit grown from the Tree of Knowledge (the “Good ” and “Evil” part may have have been added later as a gloss.) Like the Serpent, the Tree of Knowledge is sometimes considered to be a phallic symbol. This Fruit along with the Tree also were used to signify the result or effect of some cause, having both a positive and a negative effect and origin.

 

The Two Trees.

 

The Tree of Knowledge and digesting the forbidden fruit in Genesis according to Jewish tradition represented the primeval mixture or intermingling of good and evil, light and darkness in an almost Manichean fashion. Eating the fruit forbidden set off a chain reaction where humanity developed a “yeitzer hara” or “evil inclination.” Unlike the earlier Hebrews, who blamed themselves for their woes, the Jewish Rabbis believed God had implanted in the ‘heart’, the Hebrew place of the unconscious of each individual, at his birth or conception. The yezer was not hereditary. It was intrinsically good and the source of creative energy, but had a strong potential for evil through appetite or greed. Only strict observance of the Law could keep the strong, irrational passions it engendered under control. To the commentators in the five centuries before Christ, Adam’s death was due to his own “sinful actions”, and not to the Augustine-authored “original sin nature” or “ancestral sin” inherent in the DNA in the race of man because of the disobedience of the primal parents. The Zohar claims that Adam and Eve lost their immortality by ingesting the fruit which is ironically enough compared to the occult:

 

Hear what saith scripture when Adam and Eve ate of the fruit of the tree by which death entered into their souls or lower nature, ‘And when they heard the voice of the Lord of the Alhim walking in the garden’ (Gen. iii-8), or, as it ought to be rendered, had walked (mithhalech). Note further that whilst Adam had not fallen, he was a recipient of divine wisdom (hochma) and heavenly light and derived his continuous existence from the Tree of Life to which he had free access, but as soon as he allowed himself to be seduced and deluded with the desire of occult knowledge, he lost everything, heavenly light and life through the disjunction of his higher and lower self, and, the loss of that harmony that should always exist between them, in short, he then first knew what evil was and what it entailed, and, therefore, it is written, ‘Thou art not a God that approveth wickedness, neither shall evil dwell with thee’ (Is. v-5); or, in other words, he who implicitly and blindly follows the dictates of his lower nature or self shall not come near the Tree of Life.

 

According to the Babylonian Talmud, Adam and Eve were in the Garden of Eden for just twelve hours before being unceremoniously thrown out. This is half a day in Paradise. That snake sure was a fast worker! Yahweh gave Adam and Eve the tour round Eden, told them what they could or couldn’t do and had no sooner turned his back than they were disobeying him and he had to expel them and sentence them, and the whole human race to come, to hell-fire for all eternity. Is that not the biggest (pardon this author’s french) fuck up of all time? It takes a spectacular degree of incompetence to screw things up that badly, so quickly. And yet the source who engineered this monumental disaster is supposed to be the Creator of the Universe, all-knowing and all-powerful, incapable of error! It is any wonder why the Gnostics called the creator god of Genesis as a dark and brutal god who was also given names such as: Samael (Blind One) and Saklas (idiot-retard)?

 

The Catholic Church Father Irenaeus mentions in Adv. Hear. 1, 29, 3, that the Barbelognostics revered the classic Qabalistic symbol of the “Tree, which itself they call Knowledge (gnosis).” This Tree is generated by two more primordial entities or “Aeons” called “Man” and “Knowledge.” It is hard to know just what his source for this passage may have been, for the kabbalistic symbol of the Tree does not figure in any of the surviving versions of the Apocryphon of John. There is, however, a passage in the Church Father Origen’s description in Contra Celsum of the diagrams of the cosmos envisaged by the Ophites:

 

And everywhere there, the Tree of Life, and the resurrection of flesh from the Tree …

 

This passage suggests that the form of the Tree had been imposed on the whole diagram. The Church Father Origen also gives a number of “ten circles”, the traditional number of the emanations or “sefiroth” associated with the cosmic spheres in the Kabbalistic Tree of Life – though roughly only seven of them can have planetary names. This image of the spiritual powers circling in the heavenly spheres, which the Jewish scholar, Gershom Scholem has suggested entered Jewish esoteric teaching from Hellenistic-Egyptian traditions in the centuries before Christianity (or at least Christian gnosticism) arose bears also upon the enigma of the seven-headed form of Iao in the fourth sphere (as discussed in the Apocryphon of John), that of the Sun.

 

This idea of the Archons situated upon the astral “aerial toll houses” of Eastern Orthodoxy (and of course Gnosticism, especially in the First Apocalypse of James) does indeed seem to originate in ancient Egypt where the the Book of the Dead lists protective spells learned by initiates to guard against the dangerous “judges” during the post-mortem journey of the soul. Speculation in Christian and in Gnostic circles concerning the order of the celestial hierarchy hinged upon a few passages in the Pauline literature, which seem to imply, however, different sequences as Colassians 1:16 states:

 

For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.

 

The names of the authorities are as follows, featured and listed in the Ophite doctrine, refuted by Celsus in Contra Celsum:

 

Michael – lion, Souriel – bull, Raphael – serpent, Gabriel – eagle, Thauthabaoth – bear, Erathaoth – dog, Taphabaoth/Onoel – ass.

 

The sequence was composed using the figures of four biblical Cherubim, to whom three new personages were added. The animal forms are derived from the biblical story of the famous vision of Ezekiel as is the iconography of the four evangelists. Ezekiel had seen four monstrous beings in the shape of winged men with four faces: of a man, a lion, a bull and an eagle, on each of the four sides. Jerome connects this tetramorph with the Four Evangelists, being Matthew, Mark, Luke and John.

 

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In the Trimorphic Protennoia, the Archons claim that they also were derived from a tree:

 

For as for our tree from which we grew, a fruit of ignorance is what it has; and also its leaves, it is death that dwells in them, and darkness dwells under the shadow of its boughs. And it was in deceit and lust that we harvested it, this (tree) through which ignorant Chaos became for us a dwelling place.

 

As mentioned in Part 1, the Gospel of John 15, 1-2 equates Christ with the vines and fruit of the Tree of Life in the Garden of Eden, which also sounds vaguely Dionysian. Dionysus was also called the surname Dendritês, the god of the tree, which has the same import as Dasyllius, the giver of foliage.

 

The Gospel of Truth also equates the cross to the tree of knowledge in the Garden of Eden:

 

He was nailed to a tree (and) he became fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it, it (cause) to become glad in the discovery, and he discovered them in himself, and they discovered him in themselves.

 

The Gospel of Philip also makes the connection between the Tree of Life, the resurrection via the chrism (anointing) and Jesus Christ, explicit:

 

Philip the apostle said, “Joseph the carpenter planted a garden because he needed wood for his trade. It was he who made the cross from the trees which he planted. His own offspring hung on that which he planted. His offspring was Jesus, and the planting was the cross.” But the Tree of Life is in the middle of the Garden. However, it is from the olive tree that we got the chrism, and from the chrism, the resurrection.

 

Elsewhere in the Gospel of Philip, the Tree of Knowledge of Good and Evil is identified with the flesh and the Law (the lower natures as opposed to the pnuematic one). Using a riff from the Epistle to the Romans 7:7-11, the author says:

 

“It has the power to give knowledge of good and evil. It neither removed him from evil, nor did it set him in the good. Instead it created death for those who ate of it. For when it said, ‘Eat this. Do not eat that.’ it became the beginning of death.”

 

The pseudepigraphic Jewish-apocalypse Book of Enoch 31:4, describes this tree of knowledge in the midst of the “Garden of Righteousness”:

 

It was like a species of the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!

 

Irenaeus’ pupil, Hippolytus would write in Against All Heresies (VI, 27) on how the Valentinians compared the Logos to the fruit of the Tree of Life:

 

This (one) is styled among them Joint Fruit of the Pleroma. These (matters), then, took place within the Pleroma in this way. And the Joint Fruit of the Pleroma was projected, (that is,) Jesus,— for this is his name—the great High Priest. Sophia, however, who was outside the Pleroma in search of Christ, who had given her form, and of the Holy Spirit, became involved in great terror that she would perish, if he should separate from her, who had given her form and consistency.

 

He also writes that the Father projected a warrior Aeon as a defense mechanism to protect the Aeonic realm of the Pleroma from the shapeless void created by the fallen Sophia, who is often shaped in a Cross:

 

Now this (Aeon) is styled Horos, because he separates from the Pleroma the Hysterema that is outside. And (he is called) Metocheus, because he shares also in the Hysterema. And (he is denominated) Staurus, because he is fixed inflexibly and inexorably, so that nothing of the Hysterema can come near the Aeons who are within the Pleroma.

 

This description also matches with Irenaeus’ account (Against Heresies 1.3.5) on how the Valentinian Christians viewed the hidden, metaphysical meaning and nature of the Cross:

 

“They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; ” and again, “Taking up the cross follow me; ” but the separating power when He said, “I came not to send peace, but a word.” They also maintain that John indicated the same thing when he said, “The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable.” By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: “The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God.” And again: “God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world.”

 

In the above paragraph, Horos or Stauros (the cross of John) is the limit (X) of Plato’s Timaeus. Simon Magus taught this same exact thing as we will see below. The cross symbolizes the separation of powers and realms. It represents the apokatastasis, the Stoic conflagration, the baptism by fire. Paul the Apostle speaks of this fire that purifies and tries men’s works in 1 Corinthians 3:10-15. To be crucified to the world is to bear the symbol of the cross which is a flat-out denial of YHWH and the Elohim archons’ creation. It is to spit in the face of the Greek gods of fate like Socrates. It is hemlock to the flesh and to the spirit it is immortality.

 

It is the Cross of Christ, which in the Gnostic interpretation separates God from the manifest world, the uncreated, transcendent World of Forms from the Creator and the created realm, constituting a Separate and Hidden God. This limit in essence separates the “wheat from the tares”. At the same time, it also serves as a bridge between the saved sparks of light into the realm above. The extremely esoteric Sethian text, Allogenes, mentions a power or aeon by the name of “Kalyptos”, which can mean either “hidden” or “that which covers,” which may derive from the conception of the veil parting the higher from the lower realm. This power derives from the Aeon of Barbelo, which is also a state of being in which a spiritual power descends into matter. The position of Kalyptos comes very close to that of the Valentinian Horos, Stauros or Limit that separates the highest deity Bythos (Depth or Abyss) from the other Aeons that derive from him. This limit also functions though a second barrier between the “hysterema” of the material cosmos and the realm of the Aeons. Sophia also functions as a veil in On the Origin of the World.

 

lightning-flash-on-tree

 

All of these concepts are also reflected in Origen’s Contra Celsum (6, 33) in which he states that that on the diameter of one of the circles a sword of fire was depicted, the same one that had driven Adam and Eve from the earthly Paradise. This flaming sword guarded the Tree of knowledge (gnosis) and of life (zoe). If the sword was above the black line of Tartarus, then the tree of knowledge and of life has to be the series of circles starting from Gnosis and Sophia and leading through the circle of Life to the Father. This could be similar to the Kabbalistic number of 777 being the sum the paths that the Lightening Path of Creation travels down through the Tree of Life. It is through this channel that the Luciferian motif of bringing the light of heaven to the World of Action becomes apparent.

 

In Contra Celsum, Origen reports Celsus’ comments on the Christians (the Ophite-Sethian Gnostics in reality), who called their baptismal rite “seal” (recalling the Five Seals of the Sethians); the person who placed the seal was called “father”; the one who received it was called “son” and “young man”, answering: “I am anointed with the white chrism of the tree of life”. Celsus further down describes the Christian belief of “tree of life” being both synonymous with Christ and the resurrection in 6:34:

 

And in all their writings (is mention made) of the ‘tree of life’ (τό της ζωης ξύλον), and a resurrection of the flesh by means of the ‘tree’ (από ξύλου), because, I imagine, their teacher was nailed to a cross (σταυρω ένηλώθη), and was a carpenter by craft (τέκτων τήν τεχνην)…

 

Celsus connects a so-called “tree of life,” and a resurrection by means of the “tree,” to Jesus’ execution: that he was nailed to an execution pole and his trade being carpenter, joiner. The relevant point Celsus is making here is that Jesus was suspended on some kind of pole, and secured to it with nails. Clearly, the parallels between the Ophite diagram and the Kabbalistic Tree of Life, with the circles shown to have numerical values, are there.

 

The Trimorphic Protennoia and the hermetic Discourse on Eighth and Ninth in the Nag Hammadi library pre-suppose numerical values for the manifestations of God, as does the system of Valentinus as described by his enemy, Irenaeus, which envisioned the theoretical attainment of 10 divine Aeons. He also develops a system consisting of about thirty Aeons, which would suggest that he had taken the simpler Ophite system and expanded it until it was almost uncontrollable. Even more interesting is in the Sethian text, Melchizedek, it portrays Adam and Eve defeating the guardians of the Tree of Life with their own weapon!

 

For when they ate of the tree of knowledge, they trampled the Cherubim and the Seraphim with the flaming sword.

 

Fludd Sephirothic Tree web

 

The Sephirothic Tree by Robert Fludd

 

The Qabalah or Kabbalah itself has many similarities with Gnosticism in their closely related teachings of the hidden God and hypostatization of God’s attributes. The Sephirot (or Enumerations, which also means “book” in Hebrew) are the ten emanations of God (or infinite light: Ein Sof Aur) into the universe. These emanations manifest not only in the physical part of the universe, but also in the metaphysical one. Kabbalah distinguish four different worlds or planes: Atziluth, or World of Emanations, where the Divine Archetypes live; Beri’ah or World of Creations, where Highest Ranking Angels are; Yetzirah or World of Formations is the astral world; and Asiyah or World of Actions, is the physical plane and “low astral” plane. Each of these worlds are progressively grosser and denser (one can see the strong Kabbalistic influence on Neo-Platonic thought here as well), but the ten Sephiroth manifest in all of them.

 

The Kabbalah is rooted in the Merkavah and Assyrian traditions, and the Kabbalah defines Sefirot is also based on the great visions described by Ezekiel. The Sephiroth constitutes the “Tree of Life”, and is aligned in three columns, each headed by a Supernal. The names of the Sephirot are: Kether (Crown), Chochman (Wisdom), Binah (Understanding), Chesed (Mercy), Gevurah (Severity), Tiphareth (Redeemer), Netzach (Victory), Hod (Majesty), Yesod (Foundation), Malkhuth (Kingdom). Some clear Christian and Gnostic associations on the Tree of Life is down the middle path, with Keter relating to the Father, which emanates into Tipharet relating to the Holy Ghost, and Christ as the Solar Logos and Savior, which emanates to Yesod, relating to the Son. This being the path by which God emanates into Malkut, the physical world

 

The Manichean Psalm CCXX illustrates the theme of matter receiving the spiritual Light rather well by using Tree imagery:

 

They rose, that they belong to Matter, the children of Error, desiring to uproot thy unshakable tree and plant it in their land. Matter and her sons divided me up amongst them, they burnt me in their fire, they gave me a bitter likeness.” … “I am the sweet water that is beneath the sons of Matter.

 

SophiaInTree

 

Alchemical image of the Divine Sophia as a Tree of Learning and source of the Elixir of Life.

 

In Jewish Wisdom literature, it was Khokhmah who personified the female Divine. She is understood as an emanation of God, yet she resonates with the Hebrew Goddess who is otherwise assailed in the Old Testament, by Jehovah especially Asherah, the Queen of Heaven. Proverbs 3:18 calls up an image of Khokhmah that originates in the oldest core of Jewish culture: “She is a Tree of Life to all who lay hold of her.” In the same book, Khokhmah sings, “The one who finds me, finds life.” A similar aretalogy can be found in the Sethian text, Thunder-Perfect Mind. The creation story of the 2nd, Century Gnostic, Valentinus of Alexandria, the greatest of Sophia’s devotees, describes the origin and essence of the matter composing this world as emotionally and psychically consubstantial with Sophia as indicated by Irenaeus in Against Heresies, 5, 4:

 

This mother they also call Ogdoad, Sophia, Terra (Gaia), Jerusalem (cf. Gal. 4:26), Holy Spirit, and, with a masculine reference, Lord. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.

 

Furthermore, she knows:

 

the beginning and end and middle of times, the alternations of the solstices and the changes of the seasons, the cycles of the year and the constellations of the stars, the nature of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots… (Wisdom 7:15-22)

 

The imagery of the tree is also included in Simon Magus’s cosmology, as reported by Hippolytus of Rome, is a powerful model that describing some rare concepts that Simononians in the early third century work described in the Philosophumena, as the “Great Declaration” or “Great Announcement”. Simon very much describes a tree of fire that consumes itself. This is a third century Simonian document, positing that the root of all existence is infinite, and abides in man, who serves as its dwelling-house. The Logos or the Word is projected down by the luciferian Lightening Flash through the Aeons and into the manifest world and man. From the original root, the hidden principle, spring three pairs of manifestations of: Mind and Thought, Voice and Name, Reasoning and Reflection.

 

The Father is, moreover, “He that hath stood” in relation to premundane existence; “He that standeth” in relation to present being; and “He that shall stand” in relation to the final consummation. Man is simply the realization of “boundless power,” the ultimate end of the cosmic process in which the godhead attains self-consciousness. This infinite power works in all of the aeons as a compound name: He who stands, has stood, and will stand; a term alluded to in the Clementine Homilies and Recognition’s which say, that Simon Magus considered himself as the “Standing One” along with the “that power of God which is called Great”.

 

The Simonian author employs very Stoic language in describing what is hidden and revealed in the divine Fire, the original Boundless Power that is the stuff that the original Ineffable God is made of—the equivalent of the Qabalistic Ein Sof or Kether—the Crown. In this above entry (linked above) by Hippolytus, he refers to Simon’s theology of the “fruit from the Tree” as being the quintessential product of the human incarnation. The tripartite division of spirit, psyche and matter are simply manifest expressions of the original Stoic-like Divine Fire. This concealed fruit or “Hidden Power” which is another term that he used, requires a key in the conscious process of imagining or beholding a power to form mental images.

 

The Simonian author interestingly uses the term “imagining” as a reference of becoming divinized or be initiated into the mysteries. But this can only be manifested “if its imagining has been perfected and it takes the shape of itself.” Later, the text mentions a “storehouse” which is a room, located adjacent to a royal chamber within a palace where the gold, jewels and other wealth are stored. Here, the Simonian author is referring to the treasure-house and the storehouse, both concepts that are found within the Pistis Sophia that refer to a location within the “House of Many Mansions” of John 14:2.

 

Simon Magus also appealed to Matthew 12:33, as Hippolytus writes in Refutations of All Heresies VI, 11:

 

If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire.

 

This, of course, was also Marcion’s (and much later in Mani’s theological two principle system) main scriptural justification for his radical dualism in Christ’s maxim that a good tree does not bear evil fruit, nor does an evil tree bear bad fruit. So if we also interpret that in terms of origins, then the evil god could not possibly have originated from the good god, because good things do not produce evil things, and vice versa. The Gospel of Thomas says something very similar:

 

(45) Jesus said, “Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things.”

 

The fact is Simon had a similar doctrine that condemned false religion and predicted a final dissolution of the cosmos, presumably dissolved in fire, so that Simon’s elect can be redeemed, viz. the Great Announcement; Hippolytus, Refutation of All Heresies, 6:14; Irenaeus, Against Heresies, 1.23.3.

 

These words from Simon and John resonate with a key saying of Jesus in Matthew 7:17-20,

 

Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.

 

This was a key saying used by the Gnostics and Marcionites. Could it be that this metaphor originated from John the Baptist, from whom Simon also learned this same metaphor?

 

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, that you have Abraham for your father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Cf. John 8:39, 44; 1:17-18)

 

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In the text On the Origin of the World, it states that the tree of life and the tree of gnosis are situated “to the north of Paradise” and is identified as Epinoia. The Greek name Epinoia carries the meaning of “understanding” or “thought” or “purpose”. She is sent to dwell within Adam, her role being to give him consciousness of his divine origins and the way to return to the Pleroma. The author of On the Origin of the World makes a positive evaluation of the Garden of Eden:

 

And the tree of eternal life is as it appeared by God’s will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall come forth from the modelled forms of poverty at the consummation of the age. Now the color of the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress. Its fruit is like a bunch of grapes when it is white. Its height goes as far as heaven. And next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the souls from the torpor of the demons, in order that they might approach the tree of life and eat of its fruit, and so condemn the authorities and their angels.

 

This depiction is in stark contrast with how the the Apocryphon of John depicts Eden as more of a zoo-like prison of the authorities:

 

And the archons took him and placed him in paradise. And they said to him, ‘Eat, that is at leisure,’ for their luxury is bitter and their beauty is depraved. And their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. And the tree of their life they had placed in the midst of paradise.

 

The Apocalypse of Moses is primarily an account about Adam’s death, its cause and cure. Seth is procured along with Adam’s many other children which leads Adam to recount briefly the story of the temptation, the fall, and the the first parents’ punishment in chapters 7-8. Adam’s narrative explains the reason for his present plight. Adam then subsequently sends his wife Eve and son Seth to paradise in search of the oil of mercy that will bring him relief. (9:3) On the way to the garden, Seth is attacked by a beast (in chapters 10-12) which seems to be evidence that God’s curse in Genesis 3:15 is in effect. Adam’s request to be saved is subsequently denied.

 

(The oil of Mercy) will not be yours now, but at the ends of the times. Then will arise all flesh from Adam to the great day …. , and then all the joy of paradise will be given to them. … (13:2-4)

 

Adam knows he is going to die and later on in Chapters 22-29, God appears in paradise on his chariot while accompanied by his angels. His throne is fixed, and he indicts and sentences his creatures from the consequences of the fall being spelled out in detail in chapters 24-26. Adam seeks the oil of mercy but God commands the angels to get on with the expulsion (27:4-28:1). Again Adam pleads, this time for access to the Tree of Life (28:2). God’s response to Adam’s plea is met with a reproof:

 

You shall not take from it now … if you keep yourself from all evil, as one about to die, when again the resurrection comes to pass, I shall raise you up. And then there shall be given to you from the tree of life. (28:3-4)

 

Another time, Adam pleads with God for herbs from Eden to offer incense and seeds to grow food. God is kind enough to grant this request before Adam and Eve are kicked out from the garden in Chapter 29. The text concludes on a solemn yet promising note which expands on Genesis 3:19:

 

I told you that you are dust, and to dust you will return. Again I promise you the resurrection. I shall raise you up to the last day, in the resurrection, with every man who is of your seed. (41:2-3)

 

In the concluding portion of the book, it describes Eve’s death and her burial by Seth, who is commanded to bury in this fashion everyone who dies until the day of the resurrection. These ideas are also reflected in the apocryphal the Book of the Cave of Treasures, where the dying Adam assembles his sons, including Seth for a request to embalm him with myrrh, cassia and balsam and to leave his body in the Cave of Treasures, situated at a side of a high mountain but below paradise.

 

Seth himself was also considered to be the archetypal father and savior of the Gnostics, resulting from the Jewish exegesis and combination of various biblical themes: (1) that of “the sons of God” in Gen 6:4 (LXX), (2) that of Seth as “another seed” appointed by God in place of the slain Abel in Gen 4:25, who (3) was fathered by Adam as a son in his own likeness and image according to Gen 5:3.

 

These themes, in combination with Gen 1:26, concerning the god “Man” created in the image and likeness of God, implied the divine nature of Seth, the “planter” of the heavenly seed (Gen 4:25). Seth would recover from “the great aeons” the glory that had left Adam and Eve at their Fall, caused by the Ialdabaoth. Seth would preserve his seed against the repeated attempts of Ialdabaoth to steal it by keeping it separate from the lustful seed of Cain which came from the Archons. At the end of time, Seth (or Sophia in On the Origin of the World) would destroy Ialdabaoth and his followers in a Revelations-styled apocalypse and reinstate his seed, the part of mankind untainted by lust, into its original glory. The strongest instant that we see Seth as a Gnostic Savior is in the Apocalypse of Adam, where Adam tells his son Seth:

 

And the glory in our hearts left us, me and your mother Eve, along with the first knowledge that breathed within us.

 

Later, Adam called his son “by the name of that man who is the seed of the great generation as a planter of the righteous seed”, recalling 1 Corinthians 15: 35-49 by Paul the Apostle, who compared the resurrection to a seed. Paul states that when a plant sprouts forth from the seed, and the remnants of the seed whither away. The plant came from the seed, but the plant isn’t the seed, and the seed isn’t the plant. They’re two distinct things, and the plant doesn’t come to life until the seed dies. So what Paul is saying is that spirit is deposited as a seed in the body, and it remains a seed until the body dies and decomposes. Then the spirit sprouts forth from the body, and the body is transmuted into a spiritual body, which also recalls the Parable of the Sower in Matthew, Mark and Thomas. It isn’t reanimation of a corpse at all as Catholic Church Fathers such as Irenaeus and especially Tertullian, have maintained (Against Heresies, 5.12.1, De Resurrectione Carnis). Paul’s theology concerning the spiritual resurrection isn’t so far removed from the ideas expressed in the Great Announcement:

 

…the manifested side corresponds to the trunk, limbs, leaves, and encasing bark. All these members of the tree are set ablaze from the all-consuming flame of the fire and destroyed. But as for the fruit of the tree, if it’s for is perfect and it assumes the true shape, it is gathered into the storehouse, not thrown into the fire.

 

Here, the vegetation and tree motifs are evident. Returning to the Gnostics—is it from Seth’s descendants who would possess the Gnosis. The Apocryphon of John suggests that Sophia prepared a place for the souls in heaven, where Jesus, the incarnation of the aeon Christ would disclose the true knowledge of how to return to their true home in with the Spirit (in Pleroma), where they would ascend past the rulers (archons) and their astral spheres and be healed of all deficiency and become holy and faultless. To gain these higher realms, one must ascend above the Seven Heavens of Chaos into the Aeons as stated in the Gospel of the Egyptians:

 

Then there came forth from the great aeons four hundred ethereal angels, accompanied by the great Aerosiel and the great Selmechel, to guard the great, incorruptible race, its fruit, and the great men of the great Seth, from the time and the moment of Truth and Justice, until the consummation of the aeon and its archons, those whom the great judges have condemned to death.

 

The Apocryphon of John spells it out in a more concise manner:

 

And he placed seven kings – each corresponding to the firmaments of heaven – over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness.

 

Origen, despite being one of the Church Fathers (and theological enemies of the Gnostics), he actually had a doctrine very much influenced by Platonism (but stood firmly against groups like the Valentinians and Marcionites). Origen also did not accept the historicity of the Bible nor did he interpret it literally. One example of this can be taken from De Prinicipiis, 4.1.16, where he discusses the Genesis creation myth more as an allegory:

 

No one, I think, can doubt that the statement that God walked in the afternoon in paradise, and that Adam lay hid under a tree is related figuratively in Scripture, that some mystical meaning may be indicated by it.” And “those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally take place? Nay, the Gospels themselves are filled with the same kind of narratives; for example, the devil leading Jesus up into a high mountain, in order to show him from thence the kingdoms of the whole world, and the glory of them.

 

Likewise, the Valentinians viewed scripture as allegorical on three different levels that corresponded to the three natures. The earlier Gnostics viewed the Old Testament as a symbolic record of the struggle between Yaldabaoth-Jehovah and Sophia as testified in Irenaeus’ account in Against Heresies, VII, 3:

 

They maintain, moreover, that those souls which possess the seed of Achamoth are superior to the rest, and are more dearly loved by the Demiurge than others, while he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore, also, they say he distributed them to prophets, priests, and kings; and they declare that many things were spoken (7) by this seed through the prophets, inasmuch as it was endowed with a transcendently lofty nature. Themother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then, again, they divide the prophecies [into different classes], maintaining that one portion was uttered by the mother, a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus uttered some things under the influence of the Saviour, others under that of the mother, and others still under that of the Demiurge, as we shall show further on in our work.

 

As we can see, the Tree was an important universal symbol for not only the Gnostics, Simonians, Valentinians, etc, but to groups like the Jewish-Kabbalists, alchemists and many occult groups throughout the ages. The Tree is highly associative with the idea of the descent and crucifixion (and eventual ascent and resurrection) of spirit into and from matter as seen in Sophia-Achamoth’s fall from the celestial world and into the prima materia which parallels the Genesis account of the fall of Eve, the “mother of the living”. In Plato’s Timaeus, do we find the account of the Fall of Atlantis, (as strange as it might sound) which could be read as symbolic of the Divine tragedy and catastrophe so predominant in Gnostic cosmology and theology.

 

In Part 4, we will investigate a possible Gnostic exegesis of the Atlantis myth and other Greek tales, the Gnostic science of human physiology and the mind relating to Genesis, where and how exactly Orthodox theology developed from and ultimately became victorious as a common religious Christian doctrine, along with some concluding final thoughts on this series.

 

theaeoneye.com/2013/05/14/forbidden-fruit-in-the-midst-of...

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.

More information about this event on the English Civil War Society website

A fairly well-known view of Austrians executing individuals by firing squad.

Unusual, large cabinet photo of a mock beheading of a young woman. Dated July 21st 1890 on the back, with the name Myra R. Wonderly and the address Grand Rapids, Michigan also inscribed. I presume that this is a rehearsal for some play - but it is still a very odd image and a little disconcerting. Note that one of the players has hung his or her umbrella on the wire fence behind the scene.

Shortly after the senators capture on Coruscant, Justice was swift and firm with rumors of him. Sympathizing with the rebels to be true.

In April 2001, Amnesty International launched a world-wide campaign to highlight the pattern of extra-judicial killings and other human rights abuses committed by members of the Jamaican security forces - the Jamaica Constabulary Force (JCF) and the Jamaica Defence Force (JDF), with the launch of its report, JAMAICA: Killings and Violence by Police - How many more victims?

 

The loss of life at the hands of the Jamaican Constabulary Force (JCF) borders on a human rights emergency. The rate of lethal police shootings in Jamaica is one of the highest per capita in the world. More than 1,400 people have been shot dead by police over the past 10 years in Jamaica; in a country whose population is only 2.6 million.

 

Since the 1980s, Amnesty International has been monitoring the cases of killings by Jamaica Constabulary Force officers. As a result, the organisation has identified a pattern of extra-judicial executions and excessive use of force committed by police officers. The cases featured in this Appeals Circular, published as part of Amnesty International's worldwide campaign against torture, are typical. Tragically, they represent only a fraction of the police executions that have occurred over the past decades. Nevertheless, in a country where the statistics on police killings are so high, the importance of seeing justice in individual cases must not be forgotten. Dismantling a culture of impunity can only start when those responsible for each and every individual violation are brought to account by the authorities.

 

In Amnesty International's view, all the cases of fatal shootings listed in this circular appear to constitute extra-judicial executions. In every case, information carefully assessed by the organisation included forensic and other evidence, witness and police accounts. The Jamaican police continue to kill individuals posing no physical threat. The most common explanation for such killings given by police is that they were ''shoot-outs'' - with the police returning fire from armed individuals. In many cases, compelling forensic and other evidence clearly indicates to the contrary.

 

PLEASE WATCH THIS VIDEO ON POLICE KILLINGS IN JAMAICA.

 

jamlink.com/

 

Amnesty International

www.amnesty.org/en/news-and-updates/case-study-killing-

Dumped in the knackers yard at BREL Derby Locomotive Works stands 25 164 and sister 25 093.

25 164 had ended its working life based at Crewe Diesel Depot and had been withdrawn by BR on 21/08/83. It arrived at Derby Works in October 1983 but wasn't disposed of and instead moved again to BREL Swindon Works for cutting up in July 1985 but with the works on run down to closure this loco wasn't disposed of at Swindon instead it traveled back north in June 1987 to Vic Berry's scrapyard in Leicester becoming part of the infamous locomotive pyramid. Having survived two stays of execution the end finally came on 11/12/87 wen it was cut up.

25 093 followed a similar route being withdrawn from Bescot Depot on 07/11/82. Contemporary records showed it being stored at Bescot bit it too spent time at BREL Derby before it went to Swindon only to end up at Vic Berry's in Leicester. It's appointment with the gas axe came on 04/03/1988 over five years after being switched off.

Execution Rocks Light

The Bronx, NY

February 6, 2016

Hey guys. Sorry about not posting in a while, I've been playing a lot of bf4 recently. If you play on xbox 360 add me btw: jkc88 Tell me your gamertag so I know who you are though. Thought I would post a quick pic to showcase some new things and to prove that I'm still alive.

 

Be expecting some things related to bf4. I have a figure almost done and have just started on a build. :) So look out for those.

New Release!

 

+RANCID. 'Execution' Piercings

Now at RANCID mainstore

 

★ Unrigged Mesh Piercings

★ Dermal + Ring piercings

 

★ 14 Piercing placements

Anti-Brow | Cheek Dermals (long row) | Cyber Bites | Dahlia | Dolphin Bites | Labret | Lower Bridge | Upper Bridge | Small + Large Septum | Snake Bites | Spider Bites

★ 9 Metals

★ Touch resizable

 

★ Copy + Modify enabled

Execution Rock. My favorite place to watch a sunset -- Execution Rock, Long Island Sound. I tried to HDR this one, and did not like it at first, but on a second look though I should share it

"Old Sparky"

West Virginia State Penitentiary

Moundsville, WV

November 3rd, 2014

 

The Former West Virginia State Penitentiary, a National Historic Places Registered facility, operated by the Moundsville Economic Development Council in Moundsville, West Virginia.

 

Built by an inmate to execute inmates...

 

Some info on this historic seat:

 

On top of the murders that occurred at this penitentiary, numerous official executions were carried out at the prison from 1899 to 1959. The majority of the executions were by way of the hangman’s noose. Eighty six condemned men met their maker that way. The remaining nine convicts died at the hands of 'Old Sparky', the prison’s aptly named electric chair. Coincidentally 'Old Sparky' was built by one of the prison’s inmates as well Up until 1931, executions at the prison were open for public viewing, of which some were just a little too gruesome for most folks to watch.

 

"The now-decommissioned electric chair known as 'Old Sparky' at the now-closed West Virginia State Penitentiary in Moundsville, West Virginia was installed in a facility originally used for hanging. It was in use from 1951 until 1959, during which time nine condemned prisoners were executed in the chair. The chair was bolted to a low platform which covered what had previously been the trapdoor of the gallows used in the state's judicial hangings. Its control apparatus was designed in such a way that three push-button switches were to be simultaneously pressed by three members of the execution team; only one of these switches actually completed the circuit, allowing each member of the execution team to reassure himself that perhaps he had not been the one who had actually initiated the death of the condemned."

 

SOURCE: en.wikipedia.org/wiki/Old_Sparky

The historical evidence paints Austria-Hungary in a bad light as the executions of this period are reconsidered. Historians estimate that the Austrians executed between eleven to thirty thousand civilians in the early months of the Great War. The Austirans were suspicious of civilians in Galicia, Poland, occupied Russia and the Balkans. The photographic evidence shows many executions of civilians. No one seems to have an accurate number of deaths by military or judicial proceedings by the Austrians in the Great War.

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

_________________________________________________

Kroger, 2001 built, Commerce St. at Mt. Pleasant Rd., Hernando, MS

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.

 

en.wikipedia.org/wiki/St_Albans_Cathedral

 

Here is a picture I took in Vienna around 2010 when I was still quite new in my New city... Yes I still hadn´t got my painting boxes so and we just rented a flat, but I had a camera and wanted to get to knows everything about my new city... so I took long walks and photographed...

 

Peace and Noise!

 

Mushroombrain the anthropomorphizator

 

...

,,,

 

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Café Frequenters Episode 248

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Hello Dear Lisa my tiny skunk and friend!

 

...Imagine this, we both escaped The Grasp of the dull yellow and grey-blue monsters grasp...

 

...oh wait, pinch me or am I dreaming, we don´t have to imagine it... we did it we got away... Me here in Vienna and you in paris and so did Mr. White, we where the ones who got away before the zombie-machine turned us dull and grey...

 

...sometimes it makes me cry, that is when I pinch my arm and find out that I am not dreaming while enjoy a cuppa on some café and hear people debating, laughing and yes.. they live...

sometimes It makes me cry of joy... I will never go back to that prison...

 

Loads of Love from sunny Vienna!

 

/ Johnny escaper of destiny

Germans and Austrians pose around men that have been hung.The guard in the background is Austrian so I suspect these are more executions by the Austrians.The reverse appears to reference the French, but I doubt this photo was taken in France.

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

Quick review: 10/10

 

Overview: From amazing helmet to great design, my early favorite for best fig of the year, an absolute stunner from Christo and designed by Catanas!

 

Positives: That headpiece is brilliant! And just as he has with past figures, the print on the head works perfectly with the helmet. The simple, but elegant designs on the torso, legs, and arms work to perfect effect and it is the perfect companion to the LEGO Flash!

 

Negatives: In terms of design and execution, there are none...but as usual with Christo gems...it is expensive. But, for this one...well worth the price!