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In January, Cameron Diaz (43) and Benji Madden gave (36) tied the knot. Since then, they tried everything to get pregnant. Now it is said to have finally worked the actress was spotted with a suspicious bulge.
If her greatest desire finally fulfilled? It’s no secret that Cameron Diaz and...
failerz.com/cameron-diaz-the-finally-expect-the-long-awai...
LENS TEST: ASAHI OPT. CO. SMC PENTAX-M 150mm f3.5
Details: park entrance. In the neighborhood, Tokyo, Japan. © Michele Marcolin, 2023. K1ii + smc Pentax-M 150mm f3.5
I have found the 150/3.5 most undeservingly labelled as ‘oddbal’ in a number of reviews, blogs or lens commentaries - possibly together with the two 120/2.8 models - for its closeness to the 135mm focal length, while apparently not being expected to offer much more in terms of performance than the 135. Thing that could hold true in some contexts; yet, if you look at the history of SLR cameras, focal lengths included in the 135 -200 gap were never missing - sometimes also with illustrious representatives (Sonnar 180mm f2.8); and if you look into the medium format, you will notice that most of its basic standards happened to migrate into 35mm world as they were, temporarily or permanently (perhaps also as a result of an easier customizability in a field not yet blessed by computer calculations): so 50, 80, 105, 150, etc. were all typical in that environment.
The SMC PENTAX-M 150mm f3.5 was listed into Asahi Pentax catalog from from 1977 until 1986. A relatively long time for the comparatively modest number of copies you happen to stumble upon on the used market - some make of it even a ‘rarity’. Something that could, indeed, point to a lack of appeal or quality in the eyes of past photographers - whose reasons and tastes are beyond interest and possible scrutiny here. But it certainly wasn’t for the lack of quality, as can easily be demonstrated. The original catalogs described it as “21mm shorter and 50g lighter than its highly popular predecessor [probably the Super-Multi-Coated Takumar 150mm f4]” and again “the 150mm lens offers a larger image than the 135mm f/2.5 lens, yet, due to its M-type compact design it is almost 40% lighter”. So, together with image quality, others were the concern s of makers & customers back at the time.
The lens is indeed mechanically solid and esthetically essential; completely consistent with the other ‘M’ models. Same reliable feel when you put it at work. It is made up of 5 lenses in 5 sparate groups, exactly like the 135/3.5 and the following ‘K’ generation 120/2.8 (not the earlier ‘M’ one, with inherited Takumar formula); and it has only 6 blades (probably in order to help the speed of the automatic movement). As a matter of fact it looks like a slightly larger version of the 135. The min. focus distance is aprox. 150cm - several blogs perpetuates a 180cm, relaying probably on the lens scale, but when you use it, you can actually go closer than that.
It is a very nice and inconspicuous tool when mounted on K1. I used it quite regularly since I acquired it and I like very much its compact size/reach, the easy focusing, its performance, last but not least the built-in retractable hood. The rendering is very pleasant to the eye, despite nothing groundbreaking, with a surprising - even if logic - ability to separate the subject from its background. It provides almost a 3D pop effect, if you like, without swirls. I wouldn’t call it is soft wide open, as some reviews do: it is pretty sharp for a lens of its time, even if modern glass pixel-peeper could find something to say. For portrait it is very good, right thanks to its relatively ‘dark’ f3.5 nature: head-shots, upper torso and even full figure. You can shot it even wide open, without being too concerned about leaving much out of focus. The subject hardly need any attention or pprocessing. The foreground and background blur get a lovely retrò touch: soft transitions, yet without loosing completely the bubbles and the light spots. Contrast is gentle, but not lacking, in most situations (also against lights); colors are well saturated.
If I have to find a defect, I do not hesitate in pointing at quite some CA wide open in strong contrast light situations. You do have to be aware of the position of the light in relation to subject and the amount of it in the frame - differently your image might acquire quite some ’golden hour’ levels of orange/purple casts, and not just in limited lines. I was quite surprised in a couple of instances when I unsuspectingly shot it as I often do modern lenses: none of the standard 135/2.5 135/2.8 135/3.5 is known for that, even if they do produce some CA too. Evidently there are some limitations in enlarging a specific design (particularly the 135/3.5) beyond the original purpose, making more evident previously irrelevant issues. You can live with the not perfectly round bokeh of the 6 blades, I figure.
Despite I've found myself enjoying more working with this lens, in general I miss a a bit the colors/depiction and particularly the bokeh of the earlier classic Takumar 150mm f4 (particularly the first version) - let aside its long thing shape, resembling a stick protruding from your camera.
Didn't expect to wind up here, and especially after dark, didn't even have my tripod along! But when I saw that sky, I had to try, if only to remember how sweet it was to be standing out by those tracks again at the end of a day. Yep, this shot is soft and noisy, but what the heck. : )
Amtrak's Southwest Chief had disappeared to the west on it's way to California, a freight was crossing the Mississippi bridge from the east, God was in His Heaven and lighting the sky with magnificence . . . and all seemed right with the world! It was one of those moments when I had the sense to remember that life is good . . . really good! Funny just how often I remember that by a railroad track! : )
Janet Jackson has officially confirmed her pregnancy.
Posing for a stunning new photoshoot for People magazine, the 50-year-old singer cradles her bump, saying: ‘We thank God for our blessing.’
The 50-year-old singer announced six months ago she was postponing her tour to ‘have...
slanderin.info/pregnant-janet-jackson-confirms-expecting-...
Hold that thought... the last photo in this series is taking much longer than expected to finish. Not the photo exactly, but the text that goes with it. Making progress though...
I expected it to be a pretty hot day yesterday, so when I saw this out my window, I decided to take a picture of it (actually, three for a panorama) in the event that I decided not to go out for a walk. Which I did anyway.
Expecting and nursing mothers require social protection but workers in the informal economy are often not covered. Maternity protection has been a primary concern of the ILO since its creation in 1919. Workplace support for mothers who are breastfeeding has been a basic provision of maternity protection.
The Philippines expanded maternity leave benefits in 2019 to align with international labour standards. The ILO also promoted exclusive breastfeeding in the workplace to advance women’s rights to maternity protection and to improve nutrition security for Filipino children. Know more: www.ilo.org/manila/projects/WCMS_379090/lang--en/index.htm
Photo ©ILO / E. Tuyay
November 2011
Manila, Philippines
This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 IGO License. To view a copy of this license, visit creativecommons.org/licenses/by-nc-nd/3.0/igo/deed.en_US.
The sun had teased me all day, so didn't expect it to show for the passage of 6M00, the 10:00hrs from Oxwellmains Up to Bredbury R.T.S. This train is fondly know as 'The Bin Liner'.
As would be expected in its home market, VDL is well represented among battery-electric bus fleets in the Netherlands. RET in Rotterdam operates a good number of the SLF-120 model, such as bus 1505, seen here at Centraal Station while operating a journey on route 33 to Meijersplein via the airport. Like one or two other battery-electric bus types that are descended from diesels, these have a 'shower cubicle' at the rear offside, although a new model Citea electric is now starting to enter service that may not have it. Whether any former Van Hool bus products are offered by VDL now it has purchased the former's coach and bus affairs remains to be seen.
Portland may be expecting some snow soon. Well... forget the "may be". The only question is: will it stick? Will we have another "snowpocalypse"? Or will those fluffy flakes melt like so many wicked witches before them? Time will tell.
Taken near Mt. Hood, with a Hasselblad 500 C/M.
Wasn't expecting to see this in Dover today, and this vehicle was one of surprisingly large number of coaches coming off the M2 and passing through Dover this afternoon, which I belive was due to a road works closure on the M20 near Maidstone.
And be sure to check by my other acount: www.flickr.com/photos_user.gne?path=&nsid=77145939%40..., to see what else I saw Very Recently!!
Still playing with my new umbrellas (you can expect that for a little while). This isn't perfect, but I do like the direction I'm going. I think I'll get it soon enough, or at least I hope that I do.
Somewhat along that same line of thinking, the other day I was rummaging through the bag of an old SLR I acquired years ago to see if anything could be of use to me now. Of course I pulled the camera out (Minolta X-700) to check it out and while I was holding it I suddenly had this light bulb moment - I know how to use this!!! I literally gasped and my husband was all like, "What is it?!" I was holding it in my hands (heavy, but a nice satisfying sort of heavy, if you know what I mean) looking at all the various wheels and buttons and numbers and just knew what everything was. And I didn't just know the definitions of what everything was; no, I knew that I could put film in that camera and make it do exactly what I wanted it to do! That may not sound like much to anyone else, but that was such a GLORIOUS moment for me!! It was direct proof of how far I have come in my new hobby obsession.
Astronomers using NASA’s Hubble Space Telescope have discovered that the universe is expanding 5 percent to 9 percent faster than expected.
“This surprising finding may be an important clue to understanding those mysterious parts of the universe that make up 95 percent of everything and don’t emit light, such as dark energy, dark matter and dark radiation,” said study leader and Nobel Laureate Adam Riess of the Space Telescope Science Institute and Johns Hopkins University, both in Baltimore, Maryland.
The results will appear in an issue of The Astrophysical Journal.
Riess’ team made the discovery by refining the universe’s current expansion rate to unprecedented accuracy, reducing the uncertainty to only 2.4 percent. The team made the refinements by developing innovative techniques that improved the precision of distance measurements to faraway galaxies.
The team looked for galaxies containing both Cepheid stars and Type Ia supernovae. Cepheid stars pulsate at rates that correspond to their true brightness, which can be compared with their apparent brightness as seen from Earth to accurately determine their distance. Type Ia supernovae, another commonly used cosmic yardstick, are exploding stars that flare with the same brightness and are brilliant enough to be seen from relatively longer distances.
By measuring about 2,400 Cepheid stars in 19 galaxies and comparing the observed brightness of both types of stars, they accurately measured their true brightness and calculated distances to roughly 300 Type Ia supernovae in far-flung galaxies.
The team compared those distances with the expansion of space as measured by the stretching of light from receding galaxies. They used these two values to calculate how fast the universe expands with time, or the Hubble constant.
The improved Hubble constant value 45.5 miles per second per megaparsec. (A megaparsec equals 3.26 million light-years.) The new value means the distance between cosmic objects will double in another 9.8 billion years.
This refined calibration presents a puzzle, however, because it does not quite match the expansion rate predicted for the universe from its trajectory seen shortly after the Big Bang. Measurements of the afterglow from the Big Bang by NASA’s Wilkinson Microwave Anisotropy Probe (WMAP) and the European Space Agency’s Planck satellite mission yield predictions that are 5 percent and 9 percent smaller for the Hubble constant, respectively.
For more information, please visit:
www.nasa.gov/feature/goddard/2016/nasa-s-hubble-finds-uni...
Credits: NASA, ESA and A. Riess (STScI/JHU)
I had no idea what to expect at Yalding, either the town or church. Jools realised it was near to West Farleigh, so we went to investigate.
Across what looked like a canal and then the river via an old pack bridge, with the tower of the church on the far bank.
The town, or this part of it, stretched either side of the High Street, and once parked, we approach the church down an alleyway and I see the porch doors open; a good sign.
-----------------------------------------
The little cupola on the west tower is topped by a weathervane dated 1734, and summons us to a large church, heavily restored in the 1860s, but worth travelling a long way to see. The nave roof has two interesting features - one is a form of celure or canopy of honour over the third bay from the west. It must have served some long-forgotten purpose. At the east end of the nave there is a real Canopy of Honour in its more usual position over the chancel arch. The south transept contains many interesting features - niches in the walls, bare stonework walls and a good arcaded tomb chest recessed into the south wall. There is a telling string course that suggests a thirteenth-century date, although the two windows in its east wall are Decorated in style. The most recent feature in the church - and by far the most important - is the engraved glass window in the chancel. It was engraved by Laurence Whistler in 1979 and commemorates Edmund Blunden, the First World War poet. It depicts a trench, barbed wire, a shell-burst and verses from Blunden's poems. This feature apart it is the nineteenth-century work that dominates Yalding - especially the awful encaustic tiles with arrow-like designs, the crude pulpit with symbols of the evangelists and the poor quality pews. The glass isn't much better, the Light of the World in the south chancel window being especially poor, but the south window of the south transept (1877) showing scenes from the Life of Christ redeems the state of the art.
www.kentchurches.info/church.asp?p=Yalding
-------------------------------------------
YALDING.
NORTH-WESTWARD from Hunton lies Yalding, antiently written Ealding, which signifies the antient meadow or low ground.
Most of this parish is in the hundred of Twyford, and the rest of it, viz. the borough of Rugmerhill, is in the antient demesne of Aylesford. That part of this parish, which holds of the manor of West Farleigh, is in the borough of West Farleigh, and the borsholder thereof ought to be chosen at the court leet there, and so much thereof as is held of the manor of Hunton, is in the borough of Hunton, and the borsholder thereof is chosen at the court leet there; and the inhabitants of neither of these boroughs owe service to the court holden for the hundred of Twyford, within which hundred they both are; but at that court a constable for that hundred may be chosen out of either of these boroughs.
THIS PARISH lying southward of the quarry hills, is within the district of the Weald. It is but narrow, but extends full four miles in length from north to south, the upper or northern part reaches up to the quarry hill adjoining to West Farleigh, near which is Yalding down, on which is a large kiln for the purpose of burning pit coal into coke, which is effected by laying the coal under earth, and when set on fire quenching the cinders; the method is used in making charcoal from wood, the former particularly is much used in the oasts for the drying of hops, so profitably encouraged in this neighbourhood. Below it, near the river Medway, its western boundary in this part, opposite to Nettlested, stands the seat of Sir John Gregory Shaw, bart. a retired, but not an ill chosen situation. It was for several generations the residence of the family of Kinward, which from the reign of king Henry VIII. was possessed of good estates in this parish and its neighbourhood, and bore for their arms, Azure, on a bend or, three roses gules, between three cross-croslets, fitchee argent. Robert Kenward, esq. of Yalding, resided here, and dying in 1720, was buried with the rest of his family in this church; he left a son John, and several daughters, of whom the third, Martha, married the late Sir Gregory Page, bart. and died S. P. John Kenward, esq. the son, died in 1749, leaving by Alicia his wife, youngest daughter of Francis Brooke, esq. of Rochester, one daughter and heir Alicia, who carried this seat and a considerable estate in this neighbourhood to Sir John Shaw, bart. late of Eltham, whose eldest son, Sir John Gregory Shaw, bart. is the present owner of it, and resides here. (fn. 1). In this part of the parish the land is kindly both for corn and hops, of which there are several plantations, and round the down there are some rich grass lands, but further southward where the parish extends to Brenchley, Horsemonden, and Mar den, it is rather a sorlorn country, the land lying very low, and the soil is exceeding wet and miry, and much of it very poor, and greatly subject to rushes, being a stiff unfertile clay; the hedge rows are broad and interspersed with quantities of large spreading oak trees.
The river Medway flows from Tunbridge along the west side of the upper part of this parish as mentioned before, there are across it here two bridges, Twyford and Brandt bridge, leading hither from Watringbury, Nettlested and East Peckham; a small stream, which comes from Marden, and is here called the Twist, flows through the lower part of this parish towards the west side of it, and joins the main river at Twyford bridge, which extends over both of them; another larger stream being a principal head of the Medway flowing from Style-bridge by Hunton clappers, separating these two parishes, joins the main river, about a quarter of a mile below Twyford bridge; on the conflux of these two larger streams the town of Yalding is situated, having a long narrow stone bridge of communication from one part of the town to the other, on the opposite bank of the Hunton stream. Leland who lived in king Henry the VIIIth.'s reign, calls it a a praty townelet, to which however at present it has no pretensions. The church and court-lodge stand at the north end of the town. A fair is held in it on WhitMonday, and on October 15, yearly. The high road over Teston bridge, and through West Farleigh, leads through the town, and thence southward along the hamlets of Denover and Collens-street to Marden; at a small distance from the former is the borough of Rugmarhill, esteemed to be within the antient demesne of Aylesford, belonging to Mrs. Milner.
Adjoining the town southward is Yalding lees, over which there is another high road, which leads from Twyford bridge, parallel with the other before-mentioned, along the hamlet of Lodingford, and thence through the lower part of this parish towards Brenchley, near the boundaries of which in this parish is an estate still called Oldlands, which appears in king Edward II's reign to have been part of the demesne lands of the manor of Yalding, for he then confirmed to the priory of Tunbridge a rent charge to be received out of the asserts of the old and new lands of the late Richard de Clare, in Dennemannesbrooke, which he had given to it on its foundation; lower down, close to the stream of the Twist, is the manor house of Bockingsold, the lands of which extend across the river into Brenchley and Horsemonden and other parishes.
A third high road over Brandt bridge passes along the western bounds of this parish, over Betsurn-green towards Lamberhurst and Sussex.
A new commission of sewers under the great seal, was not many years ago obtained to scour and cleanse that branch of the river Medway, or if I may so call it, the Yalding river from Goldwell in Great Chart, through Smarden, Hunton, and other intermediate parishes to its junction with the Rain river, at a place called Stickmouth, a little below the town of Yalding.
The commissioners for the navigation of the river Medway, about twenty years ago, made a navigable cut or canal, from a place in the river called Hampsted, where they judiciously constructed a lock to a place in the river near Twyford bridge, where they erected a tumbling bay for the water, when at a certain height, to pass over. The contrivance of this cut from one bend or angle of the river to the other, is of the greatest utility to the navigation, by not only shortening the passage, but by baying up a convenient depth of water, which they could not have had along the lees, and other adjoining low lands on each side of that part of the river, which is avoided by it, or at least not without a very great expence.
At the river here the barges are loaded with timber, great guns, bullets, &c. for Chatham and Sheerness docks, London, and other parts, and bring back coals, and other commodities for the supply of the neighbouring country.
In 1757 a large eel was caught in the river here, which measured five feet nine inches in length, and eighteen inches in girt, and weighed upwards of forty pounds.
THE MANOR OF YALDING, or Ealding, as it was usually written, was, after the conquest, part of the possessions of the eminent family of Clare, who became afterwards earls of Gloucester and Hertford, (fn. 2) the ancestor of whom, Richard Fitz Gilbert, came into England with William the Conqueror, and gave him great assistance in the memorable battle of Hastings, and in respect of his near alliance in blood to the king, he was advanced to great honor, and had large possessions bestowed upon him, both in Normandy and England; among the latter was this estate of Yalding, as appears from the survey of Domesday, taken in the 15th year of the Conqueror's reign, in which it is thus entered, under the title of Terra Richardi F. Gislebti:
Richard de Tonebridge holds Ealdinges, and Aldret held it of king Edward, and then and now it was taxed at two sulings. The arable land is sixteen carucates. There are two churches (viz. Yalding and Brenchley) and fifteen servants, and two mills of twenty-five shillings, and four fisheries of one thousand and seven hundred eels, all but twenty. There are five acres of pasture, and wood for the pannage of one hundred and fifty hogs.
In the time of king Edward the Consessor, and afterwards, it was worth thirty pounds, now twenty pounds, on account of the lands lying waste to that amount.
The above-mentioned Richard Fitz Gilbert, at the latter end of the Conqueror's reign, was usually called Richard de Tonebridge, from his possessions and residence there, and his descendants took the name of Clare, for the like reason of their possessing that honor. His descendant, Gilbert, son of Richard de Clare, earl of Gloucester and Hertford, owned it in the reign of king Henry III. and in the 21st year of Edward I. he claimed before the justices itinerant, and was allowed all the privileges of a manor.
¶Gilbert de Clare, earl of Gloucester and Hertford, his son, by Joane, of Acres, king Edward I.'s daughter, succeeded to it, and dying in the 7th year of king Edward II. without surviving issue, his three sisters became his coheirs, and on the partition of their inheritance, this manor, among others in this county, was allotted to Margaret, the second sister, then wife of Hugh de Audley, junior, who in the 12th year of Edward II. obtained for his manor of Ealding, a market to be held here weekly, and a fair to continue three days yearly, viz. the vigil, the day of the feast of St. Peter and St. Paul, and the day subsequent to it. He died in the 21st year of it, holding this manor, which he held for his life, by the law of England, of the king in capite. He left an only daughter and heir Margaret, then the wife of Ralph Stafford, who in her right became possessed of the manor of Yalding, and was a man greatly esteemed by king Edward III. who among other marks of his favor, in his 24th year, advanced him to the title of earl of Stafford.
After which it continued in his descendants down to his great grandson, Humphry Stafford, who was created duke of Buckingham anno 23 Henry VI. whose grandson Henry, duke of Buckingham, having put himself in arms against king Richard, in favor of Henry, earl of Richmond, and being deserted by his army, had concealed himself in the house of one Ralph Banister, who had been his servant, who on the king's proclamation of a reward of 1000l. or 100l. per annum, for the discovering of the duke, betrayed him, and he was without either arraignment or judgment, beheaded at Salisbury.
YALDING is within the ECCLESIASTICAL JURISDICTION of the diocese of Rochester and deanry of Malling.
The church, which is a large handsome building, consists of three isles and a large chancel, with a square tower at the west end. Against the south wall in it is a very antient altar tomb, which has been much desaced, on which is remaining, Ermine, a bend gules. There was formerly a brass plate on it. On a large stone in the middle isle, is a memorial for Robert Penhurst, descended from Sir Robert Penhurst, of Penhurst, in Suffex, who died in 1610. The arms, on a shield, a mullet. In the chancel there is a handsome monument for the family of Warde, who bore for their arms, Azure, a cross flory or, and one for the family of Kenward, in this parish. In the pavement of the church are several large broad stones, a kind of petrifaction of the testaceous kind, dug up in the moors or low lands in this parish.
Richard de Clare, earl of Hertford, gave the church of Aldinges, with the chapel of Brenchesley, and all their appurtenances, in pure and perpetual alms, to the priory of Tunbridge, lately founded by him.
Gilbert de Glanvill, bishop of Rochester, who came to that fee in the 31st year of king Henry II. confirmed this gift, and granted, that the prior and canons should possess the appropriation of this church in pure and perpetual alms; saving a perpetual vicarage in it, granted by his authority, with the assent and presentation of the prior and canons as follows:
That the vicar should have the altarage, and all obventions, and small tithes belonging to this church, and all houses, which were within the court, and the land belonging to the church, together with the tenants and homages, and the alder-bed, and the tithes of sheaves of Wenesmannesbroke, and the tithes of Longesbroke, of the new assart, and the moiety of meadow belonging to the church; all which were granted to him, to hold under the yearly pension of two shillings, duly to be paid to the prior and canons; and that the vicar should sustain all episcopal burthens and customs, as well for the prior and canons as for himself. And he granted to the prior and canons as part of the appropriation, the tithes of sheaves of this church, excepting the said tithes of Wenesmannesbroke, and of Longebroke; and that they should have the moiety of the meadow belonging to the church, with the fisheries, and the place in which the two greater barns stood, with the barns themselves, and the whole outer court in which the stable stood, with the garden which was towards the east, and the small piece of land which lay by the garden, and the rent of four-pence, which ought to be paid yearly to the court of Eyles forde; reserving to himself the power of altering the endowment of this vicarage, if at any time it should seem expedient; saving, nevertheless, all episcopal rights to the bishop of Rochester, &c. (fn. 16)
The church of Yalding, together with the advowson of the vicarage, remained with the priory of Tunbridge, till the suppression of it, in the 17th year of king Henry VIII. when being one of those smaller monasteries which cardinal Wolsey had obtained for the endowment of his colleges, it was surrendered into his hands, with all the possessions belonging to it.
After which the king granted his licence to him, in his 18th year, to appropriate and annex this church, among others of the cardinal's patronage, to the dean and canons of the college founded by him in the university of Oxford. But here it staid only four years, when this great prelate being cast in a præmunire in 1529, the estates of that college were forfeited to the king, and became part of the royal revenue.
¶Queen Elizabeth, in her 10th year, granted the rectory or parsonage of Yalding, and the advowson of the vicarage, for thirty years, to Mr. John Warde, at the yearly rent of thirty pounds, in whose possession they continued till king James I. in his 5th year, granted the see of them to Richard Lyddale and Edward Bostock, at the like yearly rent, (fn. 17) and they soon afterwards alienated them to Ambrose Warde, gent. of this parish, son of John above-mentioned, in whose descendants they continued down till they came into the possession of three brothers, Thomas, of Littlebrook, in Stone; George and Ambrose, among whose descendants they came afterwards to be divided, and again sub-divided in different shares, one third part to captain Thomas Amhurst, of Rochester; one third of a third part, and a third of a sixth part to Mr. Holmes, of Derby; Mr. Ambrose Ward, of Littlebrook, and the Rev. Mr. Richard Warde, late of Oxford, each alike, and the remaining sixth part by the Rev. Mr. John Warde, the present vicar of this parish, who some years ago rebuilt the vicarage-house in a very handsome manner.
This rectory now pays a yearly fee-farm rent of thirty pounds to the crown.
It is valued in the king's books, at 20l. 18s. 9d. and the yearly tenths at 2l. 1s. 10½d.
There are two separate manors, one belonging to the rectory or parsonage, and the other to the vicarage of this church.
Street art in Cape Town. A working class woman with a baby on her back and her shopping paints faces on a wall. Each face looks apprehensively in a different direction, as if they're expecting something to happen, but don't quite know what is, where it will be, or when. I don't know who her creator is.
Leica MP; Ilford HP5+; Rodinal; Heiland split grade print on Ilford MGIVRC paper; print scanned with Canon flatbed scanner; dust spots removed with Lightroom.
I had no idea what to expect at Yalding, either the town or church. Jools realised it was near to West Farleigh, so we went to investigate.
Across what looked like a canal and then the river via an old pack bridge, with the tower of the church on the far bank.
The town, or this part of it, stretched either side of the High Street, and once parked, we approach the church down an alleyway and I see the porch doors open; a good sign.
-----------------------------------------
The little cupola on the west tower is topped by a weathervane dated 1734, and summons us to a large church, heavily restored in the 1860s, but worth travelling a long way to see. The nave roof has two interesting features - one is a form of celure or canopy of honour over the third bay from the west. It must have served some long-forgotten purpose. At the east end of the nave there is a real Canopy of Honour in its more usual position over the chancel arch. The south transept contains many interesting features - niches in the walls, bare stonework walls and a good arcaded tomb chest recessed into the south wall. There is a telling string course that suggests a thirteenth-century date, although the two windows in its east wall are Decorated in style. The most recent feature in the church - and by far the most important - is the engraved glass window in the chancel. It was engraved by Laurence Whistler in 1979 and commemorates Edmund Blunden, the First World War poet. It depicts a trench, barbed wire, a shell-burst and verses from Blunden's poems. This feature apart it is the nineteenth-century work that dominates Yalding - especially the awful encaustic tiles with arrow-like designs, the crude pulpit with symbols of the evangelists and the poor quality pews. The glass isn't much better, the Light of the World in the south chancel window being especially poor, but the south window of the south transept (1877) showing scenes from the Life of Christ redeems the state of the art.
www.kentchurches.info/church.asp?p=Yalding
-------------------------------------------
YALDING.
NORTH-WESTWARD from Hunton lies Yalding, antiently written Ealding, which signifies the antient meadow or low ground.
Most of this parish is in the hundred of Twyford, and the rest of it, viz. the borough of Rugmerhill, is in the antient demesne of Aylesford. That part of this parish, which holds of the manor of West Farleigh, is in the borough of West Farleigh, and the borsholder thereof ought to be chosen at the court leet there, and so much thereof as is held of the manor of Hunton, is in the borough of Hunton, and the borsholder thereof is chosen at the court leet there; and the inhabitants of neither of these boroughs owe service to the court holden for the hundred of Twyford, within which hundred they both are; but at that court a constable for that hundred may be chosen out of either of these boroughs.
THIS PARISH lying southward of the quarry hills, is within the district of the Weald. It is but narrow, but extends full four miles in length from north to south, the upper or northern part reaches up to the quarry hill adjoining to West Farleigh, near which is Yalding down, on which is a large kiln for the purpose of burning pit coal into coke, which is effected by laying the coal under earth, and when set on fire quenching the cinders; the method is used in making charcoal from wood, the former particularly is much used in the oasts for the drying of hops, so profitably encouraged in this neighbourhood. Below it, near the river Medway, its western boundary in this part, opposite to Nettlested, stands the seat of Sir John Gregory Shaw, bart. a retired, but not an ill chosen situation. It was for several generations the residence of the family of Kinward, which from the reign of king Henry VIII. was possessed of good estates in this parish and its neighbourhood, and bore for their arms, Azure, on a bend or, three roses gules, between three cross-croslets, fitchee argent. Robert Kenward, esq. of Yalding, resided here, and dying in 1720, was buried with the rest of his family in this church; he left a son John, and several daughters, of whom the third, Martha, married the late Sir Gregory Page, bart. and died S. P. John Kenward, esq. the son, died in 1749, leaving by Alicia his wife, youngest daughter of Francis Brooke, esq. of Rochester, one daughter and heir Alicia, who carried this seat and a considerable estate in this neighbourhood to Sir John Shaw, bart. late of Eltham, whose eldest son, Sir John Gregory Shaw, bart. is the present owner of it, and resides here. (fn. 1). In this part of the parish the land is kindly both for corn and hops, of which there are several plantations, and round the down there are some rich grass lands, but further southward where the parish extends to Brenchley, Horsemonden, and Mar den, it is rather a sorlorn country, the land lying very low, and the soil is exceeding wet and miry, and much of it very poor, and greatly subject to rushes, being a stiff unfertile clay; the hedge rows are broad and interspersed with quantities of large spreading oak trees.
The river Medway flows from Tunbridge along the west side of the upper part of this parish as mentioned before, there are across it here two bridges, Twyford and Brandt bridge, leading hither from Watringbury, Nettlested and East Peckham; a small stream, which comes from Marden, and is here called the Twist, flows through the lower part of this parish towards the west side of it, and joins the main river at Twyford bridge, which extends over both of them; another larger stream being a principal head of the Medway flowing from Style-bridge by Hunton clappers, separating these two parishes, joins the main river, about a quarter of a mile below Twyford bridge; on the conflux of these two larger streams the town of Yalding is situated, having a long narrow stone bridge of communication from one part of the town to the other, on the opposite bank of the Hunton stream. Leland who lived in king Henry the VIIIth.'s reign, calls it a a praty townelet, to which however at present it has no pretensions. The church and court-lodge stand at the north end of the town. A fair is held in it on WhitMonday, and on October 15, yearly. The high road over Teston bridge, and through West Farleigh, leads through the town, and thence southward along the hamlets of Denover and Collens-street to Marden; at a small distance from the former is the borough of Rugmarhill, esteemed to be within the antient demesne of Aylesford, belonging to Mrs. Milner.
Adjoining the town southward is Yalding lees, over which there is another high road, which leads from Twyford bridge, parallel with the other before-mentioned, along the hamlet of Lodingford, and thence through the lower part of this parish towards Brenchley, near the boundaries of which in this parish is an estate still called Oldlands, which appears in king Edward II's reign to have been part of the demesne lands of the manor of Yalding, for he then confirmed to the priory of Tunbridge a rent charge to be received out of the asserts of the old and new lands of the late Richard de Clare, in Dennemannesbrooke, which he had given to it on its foundation; lower down, close to the stream of the Twist, is the manor house of Bockingsold, the lands of which extend across the river into Brenchley and Horsemonden and other parishes.
A third high road over Brandt bridge passes along the western bounds of this parish, over Betsurn-green towards Lamberhurst and Sussex.
A new commission of sewers under the great seal, was not many years ago obtained to scour and cleanse that branch of the river Medway, or if I may so call it, the Yalding river from Goldwell in Great Chart, through Smarden, Hunton, and other intermediate parishes to its junction with the Rain river, at a place called Stickmouth, a little below the town of Yalding.
The commissioners for the navigation of the river Medway, about twenty years ago, made a navigable cut or canal, from a place in the river called Hampsted, where they judiciously constructed a lock to a place in the river near Twyford bridge, where they erected a tumbling bay for the water, when at a certain height, to pass over. The contrivance of this cut from one bend or angle of the river to the other, is of the greatest utility to the navigation, by not only shortening the passage, but by baying up a convenient depth of water, which they could not have had along the lees, and other adjoining low lands on each side of that part of the river, which is avoided by it, or at least not without a very great expence.
At the river here the barges are loaded with timber, great guns, bullets, &c. for Chatham and Sheerness docks, London, and other parts, and bring back coals, and other commodities for the supply of the neighbouring country.
In 1757 a large eel was caught in the river here, which measured five feet nine inches in length, and eighteen inches in girt, and weighed upwards of forty pounds.
THE MANOR OF YALDING, or Ealding, as it was usually written, was, after the conquest, part of the possessions of the eminent family of Clare, who became afterwards earls of Gloucester and Hertford, (fn. 2) the ancestor of whom, Richard Fitz Gilbert, came into England with William the Conqueror, and gave him great assistance in the memorable battle of Hastings, and in respect of his near alliance in blood to the king, he was advanced to great honor, and had large possessions bestowed upon him, both in Normandy and England; among the latter was this estate of Yalding, as appears from the survey of Domesday, taken in the 15th year of the Conqueror's reign, in which it is thus entered, under the title of Terra Richardi F. Gislebti:
Richard de Tonebridge holds Ealdinges, and Aldret held it of king Edward, and then and now it was taxed at two sulings. The arable land is sixteen carucates. There are two churches (viz. Yalding and Brenchley) and fifteen servants, and two mills of twenty-five shillings, and four fisheries of one thousand and seven hundred eels, all but twenty. There are five acres of pasture, and wood for the pannage of one hundred and fifty hogs.
In the time of king Edward the Consessor, and afterwards, it was worth thirty pounds, now twenty pounds, on account of the lands lying waste to that amount.
The above-mentioned Richard Fitz Gilbert, at the latter end of the Conqueror's reign, was usually called Richard de Tonebridge, from his possessions and residence there, and his descendants took the name of Clare, for the like reason of their possessing that honor. His descendant, Gilbert, son of Richard de Clare, earl of Gloucester and Hertford, owned it in the reign of king Henry III. and in the 21st year of Edward I. he claimed before the justices itinerant, and was allowed all the privileges of a manor.
¶Gilbert de Clare, earl of Gloucester and Hertford, his son, by Joane, of Acres, king Edward I.'s daughter, succeeded to it, and dying in the 7th year of king Edward II. without surviving issue, his three sisters became his coheirs, and on the partition of their inheritance, this manor, among others in this county, was allotted to Margaret, the second sister, then wife of Hugh de Audley, junior, who in the 12th year of Edward II. obtained for his manor of Ealding, a market to be held here weekly, and a fair to continue three days yearly, viz. the vigil, the day of the feast of St. Peter and St. Paul, and the day subsequent to it. He died in the 21st year of it, holding this manor, which he held for his life, by the law of England, of the king in capite. He left an only daughter and heir Margaret, then the wife of Ralph Stafford, who in her right became possessed of the manor of Yalding, and was a man greatly esteemed by king Edward III. who among other marks of his favor, in his 24th year, advanced him to the title of earl of Stafford.
After which it continued in his descendants down to his great grandson, Humphry Stafford, who was created duke of Buckingham anno 23 Henry VI. whose grandson Henry, duke of Buckingham, having put himself in arms against king Richard, in favor of Henry, earl of Richmond, and being deserted by his army, had concealed himself in the house of one Ralph Banister, who had been his servant, who on the king's proclamation of a reward of 1000l. or 100l. per annum, for the discovering of the duke, betrayed him, and he was without either arraignment or judgment, beheaded at Salisbury.
YALDING is within the ECCLESIASTICAL JURISDICTION of the diocese of Rochester and deanry of Malling.
The church, which is a large handsome building, consists of three isles and a large chancel, with a square tower at the west end. Against the south wall in it is a very antient altar tomb, which has been much desaced, on which is remaining, Ermine, a bend gules. There was formerly a brass plate on it. On a large stone in the middle isle, is a memorial for Robert Penhurst, descended from Sir Robert Penhurst, of Penhurst, in Suffex, who died in 1610. The arms, on a shield, a mullet. In the chancel there is a handsome monument for the family of Warde, who bore for their arms, Azure, a cross flory or, and one for the family of Kenward, in this parish. In the pavement of the church are several large broad stones, a kind of petrifaction of the testaceous kind, dug up in the moors or low lands in this parish.
Richard de Clare, earl of Hertford, gave the church of Aldinges, with the chapel of Brenchesley, and all their appurtenances, in pure and perpetual alms, to the priory of Tunbridge, lately founded by him.
Gilbert de Glanvill, bishop of Rochester, who came to that fee in the 31st year of king Henry II. confirmed this gift, and granted, that the prior and canons should possess the appropriation of this church in pure and perpetual alms; saving a perpetual vicarage in it, granted by his authority, with the assent and presentation of the prior and canons as follows:
That the vicar should have the altarage, and all obventions, and small tithes belonging to this church, and all houses, which were within the court, and the land belonging to the church, together with the tenants and homages, and the alder-bed, and the tithes of sheaves of Wenesmannesbroke, and the tithes of Longesbroke, of the new assart, and the moiety of meadow belonging to the church; all which were granted to him, to hold under the yearly pension of two shillings, duly to be paid to the prior and canons; and that the vicar should sustain all episcopal burthens and customs, as well for the prior and canons as for himself. And he granted to the prior and canons as part of the appropriation, the tithes of sheaves of this church, excepting the said tithes of Wenesmannesbroke, and of Longebroke; and that they should have the moiety of the meadow belonging to the church, with the fisheries, and the place in which the two greater barns stood, with the barns themselves, and the whole outer court in which the stable stood, with the garden which was towards the east, and the small piece of land which lay by the garden, and the rent of four-pence, which ought to be paid yearly to the court of Eyles forde; reserving to himself the power of altering the endowment of this vicarage, if at any time it should seem expedient; saving, nevertheless, all episcopal rights to the bishop of Rochester, &c. (fn. 16)
The church of Yalding, together with the advowson of the vicarage, remained with the priory of Tunbridge, till the suppression of it, in the 17th year of king Henry VIII. when being one of those smaller monasteries which cardinal Wolsey had obtained for the endowment of his colleges, it was surrendered into his hands, with all the possessions belonging to it.
After which the king granted his licence to him, in his 18th year, to appropriate and annex this church, among others of the cardinal's patronage, to the dean and canons of the college founded by him in the university of Oxford. But here it staid only four years, when this great prelate being cast in a præmunire in 1529, the estates of that college were forfeited to the king, and became part of the royal revenue.
¶Queen Elizabeth, in her 10th year, granted the rectory or parsonage of Yalding, and the advowson of the vicarage, for thirty years, to Mr. John Warde, at the yearly rent of thirty pounds, in whose possession they continued till king James I. in his 5th year, granted the see of them to Richard Lyddale and Edward Bostock, at the like yearly rent, (fn. 17) and they soon afterwards alienated them to Ambrose Warde, gent. of this parish, son of John above-mentioned, in whose descendants they continued down till they came into the possession of three brothers, Thomas, of Littlebrook, in Stone; George and Ambrose, among whose descendants they came afterwards to be divided, and again sub-divided in different shares, one third part to captain Thomas Amhurst, of Rochester; one third of a third part, and a third of a sixth part to Mr. Holmes, of Derby; Mr. Ambrose Ward, of Littlebrook, and the Rev. Mr. Richard Warde, late of Oxford, each alike, and the remaining sixth part by the Rev. Mr. John Warde, the present vicar of this parish, who some years ago rebuilt the vicarage-house in a very handsome manner.
This rectory now pays a yearly fee-farm rent of thirty pounds to the crown.
It is valued in the king's books, at 20l. 18s. 9d. and the yearly tenths at 2l. 1s. 10½d.
There are two separate manors, one belonging to the rectory or parsonage, and the other to the vicarage of this church.
Port of Makassar, also known as Port of Soekarno-Hatta, is a seaport in Makassar, Indonesia. It has the highest passenger traffic among Indonesian ports and the largest cargo traffic in Sulawesi. It is considered a primary port (Pelabuhan Kelas Utama) by the Indonesian Government, along with the Port of Tanjung Priok (Jakarta), Port of Tanjung Perak (Surabaya), and Port of Belawan (Medan).
An expansion to the port, dubbed New Port Makassar, is under construction with an expected additional capacity of 1.5 million TEUs in its first phase. The Indonesian Ministry of Transportation has expressed a desire to designate the port as hub for the rest of Eastern Indonesia, in accordance to the current government's maritime axis program.
Makassar (Buginese-Makassarese: ᨀᨚᨈ ᨆᨀᨔᨑ; historically spelled Macassar) is the capital of the Indonesian province of South Sulawesi. It is the largest city in the region of Eastern Indonesia and the country's fifth largest urban centre after Jakarta, Surabaya, Bandung, and Medan. From 1971 to 1999, the city was named after one of its subdistricts, Ujung Pandang. The city is located on the southwest coast of the island of Sulawesi, facing the Makassar Strait.
Throughout its history, Makassar has been an important trading port, hosting the center of the Gowa Sultanate and a Portuguese naval base before its conquest by the Dutch East India Company in the 17th century. It remained an important port in the Dutch East Indies, serving Eastern Indonesian regions with Makassarese fishermen going as far south as the Australian coast. For a brief period after Indonesian independence, Makassar became the capital of the State of East Indonesia, during which an uprising occurred.
The city's area is 199.3 square kilometres and it had a population of around 1.6 million in 2013. Its built-up (or metro) area has 1,976,168 inhabitants covering Makassar City and 15 districts. Its official metropolitan area, known as Mamminasata, with 17 additional districts, covers an area of 2,548 square kilometres and had a population of around 2.4 million according to 2010 Census. According to the National Development Planning Agency, Makassar is one of the four main central cities of Indonesia, alongside Medan, Jakarta, and Surabaya. According to Bank Indonesia, Makassar has the second-highest commercial property values in Indonesia, after Greater Jakarta.
HISTORY
The trade in spices figured prominently in the history of Sulawesi, which involved frequent struggles between rival native and foreign powers for control of the lucrative trade during the pre-colonial and colonial period, when spices from the region were in high demand in the West. Much of South Sulawesi's early history was written in old texts that can be traced back to the 13th and 14th centuries.
Makassar is mentioned in the Nagarakretagama, a Javanese eulogy composed in 14th century during the reign of Majapahit king Hayam Wuruk. In the text, Makassar is mentioned as an island under Majapahit dominance, alongside Butun, Salaya and Banggawi.
MAKASSARESE KINGDOM
The 9th King of Gowa Tumaparisi Kallonna (1512-1546) is described in the royal chronicle as the first Gowa ruler to ally with the nearby trade-oriented polity of Tallo, a partnership which endured throughout Makassar's apogee as an independent kingdom. The centre of the dual kingdom was at Sombaopu, near the then mouth of the Jeneberang River about 10 km south of the present city centre, where, where an international port and a fortress were gradually developed. First Malay traders (expelled from their Melaka metropolis by the Portuguese in 1511), then Portuguese from at least the 1540s, began to make this port their base for trading to the Spice Islands' (Maluku), further east.
The growth of Dutch maritime power over the spice trade after 1600 made Makassar more vital as an alternative port open to all traders, as well as a source of rice to trade with rice-deficient Maluku. The Dutch East India Company (VOC) sought a monopoly of Malukan nutmeg and cloves, and came close to succeeding at the expense of English, Portuguese and Muslims from the 1620s. The Makassar kings maintained a policy of free trade, insisting on the right of any visitor to do business in the city, and rejecting the attempts of the Dutch to establish a monopoly.
Makassar depended particularly on the Muslim Malay and Catholic Portuguese sailors communities as its two crucial economic assets. However the English East India Company also established a post there in 1613, the Danish Company arrived in 1618, and Chinese, Spanish and Indian traders were all important. When the Dutch conquered Portuguese Melaka in 1641, Makassar became the largest Portuguese base in Southeast Asia. The Portuguese population had been in the hundreds, but rose to several thousand, served by churches of the Franciscans, Dominicans and Jesuits as well as the regular clergy. By the 16th century, Makassar had become Sulawesi's major port and centre of the powerful Gowa and Tallo sultanates which between them had a series of 11 fortresses and strongholds and a fortified sea wall that extended along the coast. Portuguese rulers called the city Macáçar.
Makassar was very ably led in the first half of the 17th century, when it effectively resisted Dutch pressure to close down its trade to Maluku, and made allies rather than enemies of the neighbouring Bugis states. Karaeng Matoaya (c.1573-1636) was ruler of Tallo from 1593, as well as Chancellor or Chief Minister (Tuma'bicara-butta) of the partner kingdom of Gowa. He managed the succession to the Gowa throne in 1593 of the 7-year-old boy later known as Sultan Alaud-din, and guided him through the acceptance of Islam in 1603, numerous modernizations in military and civil governance, and cordial relations with the foreign traders. The conversion of the citizens to Islam was followed by the first official Friday Prayer in the city, traditionally dated to 9 November 1607, which is celebrated today as the city's official anniversary. John Jourdain called Makassar in his day "the kindest people in all the Indias to strangers". Matoaya's eldest son succeeded him on the throne of Tallo, but as Chancellor he had evidently groomed his brilliant second son, Karaeng Pattingalloang (1600-54), who exercised that position from 1639 until his death. Pattingalloang must have been partly educated by Portuguese, since as an adult he spoke Portuguese "as fluently as people from Lisbon itself", and avidly read all the books that came his way in Portuguese, Spanish or Latin. French Jesuit Alexandre de Rhodes described his passion for mathematics and astronomy, on which he pestered the priest endlessly, while even one of his Dutch adversaries conceded he was "a man of great knowledge, science and understanding."
DUTCH COLONIAL PERIOD
After Pattingalloang's death in 1654, a new king of Gowa, Sultan Hasanuddin, rejected the alliance with Tallo by declaring he would be his own Chancellor. Conflicts within the kingdom quickly escalated, the Bugis rebelled under the leadership of Bone, and the Dutch VOC seized its long-awaited chance to conquer Makassar with the help of the Bugis (1667-9). Their first conquest in 1667 was the northern Makassar fort of Ujung Pandang, while in 1669 they conquered and destroyed Sombaopu in one of the greatest battles of 17th century Indonesia. The VOC moved the city centre northward, around the Ujung Pandang fort they rebuilt and renamed Fort Rotterdam. From this base they managed to destroy the strongholds of the Sultan of Gowa who was then forced to live on the outskirts of Makassar. Following the Java War (1825–30), Prince Diponegoro was exiled to Fort Rotterdam until his death in 1855.
After the arrival of the Dutch, there was an important Portuguese community, also call a bandel, that received the name of Borrobos. Around 1660 the leader of this community, which today would be equivalent to a neighborhood, was the Portuguese Francisco Vieira de Figueiredo.
The character of this old trading center changed as a walled city known as Vlaardingen grew. Gradually, in defiance of the Dutch, the Arabs, Malays and Buddhist returned to trade outside the fortress walls, and were joined later by the Chinese.
The town again became a collecting point for the produce of eastern Indonesia – the copra, rattan, Pearls, trepang and sandalwood and the famous oil made from bado nuts used in Europe as men's hair dressing – hence the anti-macassars (embroidered cloths protecting the head-rests of upholstered chairs).
Although the Dutch controlled the coast, it was not until the early 20th century that they gained power over the southern interior through a series of treaties with local rulers. Meanwhile, Dutch missionaries converted many of the Toraja people to Christianity. By 1938, the population of Makassar had reached around 84,000 – a town described by writer Joseph Conrad as "the prettiest and perhaps, cleanest looking of all the towns in the islands".
In World War II the Makassar area was defended by approximately 1000 men of the Royal Netherlands East Indies Army commanded by Colonel M. Vooren. He decided that he could not defend the coast, and was planning to fight a guerrilla war inland. The Japanese landed near Makassar on 9 February 1942. The defenders retreated but were soon overtaken and captured.
AFTER INDEPENDENCE
In 1945 came the Indonesian declaration of Independence, and in 1946, Makassar became the capital of the State of East Indonesia, part of the United States of Indonesia. In 1950, it was the site of fighting between pro-Federalist forces under Captain Abdul Assiz and Republican forces under Colonel Sunkono during the Makassar uprising. By the 1950s, the population had increased to such a degree that many of the historic sites gave way to modern development, and today one needs to look very carefully to find the few remains of the city's once grand history.
CONNECTION WITH AUSTRALIA
Makassar is also a major fishing center in Sulawesi. One of its major industries is the trepang (sea-cucumber) industry. Trepang fishing brought the Makassan people into contact with Indigenous Australian peoples of northern Australia, long before European settlement (from 1788).
C. C. MacKnight in his 1976 work entitled Voyage to Marege: Macassan Trepangers in Northern Australia has shown that they began frequenting the north of Australia around 1700 in search of trepang (sea-slug, sea cucumber, Beche-de-mer), an edible Holothurian. They left their waters during the Northwest Monsoon in December or January for what is now Arnhem Land, Marriage or Marega and the Kimberley region or Kayu Djawa. They returned home with the south-east trade winds in April.
A fleet of between 24 and 26 Macassan perahus was seen in 1803 by French explorers under Nicolas Baudin on the Holothuria Banks in the Timor Sea. In February 1803, Matthew Flinders in the Investigator met six perahus with 20–25 men each on board and was told by the fleet's chief Pobasso, that there were 60 perahus then on the north Australian coast. They were fishing for trepang and appeared to have only a small compass as a navigation aid. In June 1818 Macassan trepang fishing was noted by Phillip Parker King in the vicinity of Port Essington in the Arafura Sea. In 1865 R.J. Sholl, then Government Resident for the British settlement at Camden Sound (near Augustus Island in the Kimberley region) observed seven 'Macassan' perahus with a total of around 300 men on board. He believed that they made kidnapping raids and ranged as far south as Roebuck Bay (later Broome) where 'quite a fleet' was seen around 1866. Sholl believed that they did not venture south into other areas such as Nickol Bay (where the European pearling industry commenced around 1865) due to the absence of trepang in those waters. The Macassan voyages appear to have ceased sometime in the late nineteenth century, and their place was taken by other sailors operating from elsewhere in the Indonesian Archipelago.
ECONOMY
The city is southern Sulawesi's primary port, with regular domestic and international shipping connections. It is nationally famous as an important port of call for the pinisi boats, sailing ships which are among the last in use for regular long-distance trade.
During the colonial era, the city was widely known as the namesake of Makassar oil, which it exported in great quantity. Makassar ebony is a warm black hue, streaked with tan or brown tones, and highly prized for use in making fine cabinetry and veneers.
Nowadays, as the largest city in Sulawesi Island and Eastern Indonesia, the city's economy depends highly on the service sector, which makes up approximately 70% of activity. Restaurant and hotel services are the largest contributor (29.14%), followed by transportation and communication (14.86%), trading (14.86), and finance (10.58%). Industrial activity is next most important after the service sector, with 21.34% of overall activity.
TRANSPORTATION
Makassar has a public transportation system called pete-pete. A pete-pete (known elsewhere in Indonesia as an angkot) is a minibus that has been modified to carry passengers. The route of Makassar's pete-petes is denoted by the letter on the windshield. Makassar is also known for its becak (pedicabs), which are smaller than the "becak" in the island of Java. In Makassar, people who drive pedicabs are called Daeng. In addition to becak and pete-pete, the city has a government-run bus system, and taxis.
A bus rapid transit (BRT), which is known as "Trans Mamminasata" was started in 2014. It has some routes through Makassar to cities around Makassar region such as Maros, Takallar, and Gowa. Run by Indonesian Transportation Department, each bus has 20 seats and space for 20 standing passengers.
A 35-kilometer monorail in the areas of Makassar, Maros Regency, Sungguminasa (Gowa Regency), and Takalar Regency (the Mamminasata region) was proposed in 2011, with operations commencing in 2014, at a predicted cost of Rp.4 trillion ($468 million). The memorandum of understanding was signed on 25 July 2011 by Makassar city, Maros Regency and Gowa Regency. In 2014, the project was officially abandoned, citing insufficient ridership and a lack of financial feasibility.
The city of Makassar, its outlying districts, and the South Sulawesi Province are served by Hasanuddin International Airport. The airport is located outside the Makassar city administration area, being situated in the nearby Maros Regency.
The city is served by Soekarno-Hatta Sea Port. In January 2012 it was announced that due to limited capacity of the current dock at Soekarno-Hatta sea port, it will be expanded to 150x30 square meters to avoid the need for at least two ships to queue every day.
ADMINISTRATION AND GOVERNANCE
The executive head of the city is the mayor, who is elected by direct vote for a period of five years. The mayor is assisted by a deputy-mayor, who is also an elected person. There is a legislative assembly for the city, members of which are also elected for a period of five years. Makassar City is divided into 15 administrative districts and 153 urban villages. Districts in Makassar city are Biringkanaya, Bontoala, Sangkarang Islands, Makassar, Mamajang, Manggala, Mariso, Panakkukang, Rappocini, Tallo, Tamalanrea, Tamalate, Ujung Pandang, Ujung Tanah and Wajo.
GEOGRAPHY
This official metropolitan area covers 2.689,89 km2 and had a population of 2.696.242 (2017). The metropolitan area of Makassar (Mamminasata) extends over 47 administrative districts (kecamatan), consisting of all 15 districts within the city, all 9 districts of Takalar Regency, 11 (out of 18) districts of Gowa Regency and 12 (out of 14) districts of Maros Regency.
Districts of Takalar Regency which included in the metro area are, Mangara Bombang, Mappakasunggu, Sanrobone, Polombangkeng Selatan, Pattallassang, Polombangkeng Utara, Galesong Selatan, Galesong and Galesong Utara. Districts of Gowa Regency which included in the metro area are, Somba Opu, Bontomarannu, Pallangga, Bajeng, Bajeng Barat, Barombong, Manuju, Pattallassang, Parangloe, Bontonompo and Bontonompo Selatan. Districts of Maros Regency which included in the metro area are, Maros Baru, Turikale, Marusu, Mandai, Moncongloe, Bontoa, Lau, Tanralili, Tompo Bulu, Bantimurung, Simbang and Cenrana.
CLIMATE
Makassar has a tropical monsoon climate. The average temperature for the year in Makassar is 27.5 °C, with little variation due to its near-equatorial latitude: the average high is around 32.5 °C and the average low around 22.5 °C all year long. In contrast to the virtually consistent temperature, rainfall shows wide variation between months in Makassar due to movement of the Intertropical Convergence Zone. Makassar averages around 3,137 millimetres of rain on 187 days during the year, but during the month with least rainfall – August – only 15 millimetres on two days of rain can be expected. In contrast, during its very wet wet season, Makassar can expect over 530 millimetres per month between December and February. During the wettest month of January, 734 millimetres can be expected to fall on twenty-seven rainy days.
MAIN SIGHTS
Makassar is home to several prominent landmarks including:
- the 17th century Dutch fort Fort Rotterdam
- the Trans Studio Makassar—the third largest indoor theme park in the world
- the Karebosi Link—the first underground shopping center in Indonesia
- the floating mosque located at Losari Beach.
- the Nusantara
- the Bantimurung - Bulusaraung National Park well-known karst area, famous for the remarkable collection of butterflies in the local area, is nearby to Makassar (around 40 km to the north).
DEMOGRAPHICS
Makassar is a multi-ethnic city, populated mostly by Makassarese and Buginese. The remainder are Torajans, Mandarese, Butonese, Chinese and Javanese. The current population is approximately 1.5 million, with a Metropolitan total of 2.2 million.
EDUCATION
State University of Makassar
Hasanuddin University
Alauddin Islamic State University
Universitas Muhammadiyah Makassar
Universitas Muslim Indonesia
By 2007 the city government began requiring all skirts of schoolgirls be below the knee.
TRADITIONAL FOOD
Makassar has several famous traditional foods. The most famous is Coto Makassar. It is a stew made from the mixture of nuts, spices, and selected offal which may include beef brain, tongue and intestine. Konro rib dish is also a popular traditional food in Makassar. Both Coto Makassar and Konro are usually eaten with Burasa or Ketupat, a glutinous rice cake. Another famous cuisine from Makassar is Ayam Goreng Sulawesi (Celebes fried chicken); the chicken is marinated with a traditional soy sauce recipe for up to 24 hours before being fried to a golden colour. The dish is usually served with chicken broth, rice and special sambal (chilli sauce).
In addition, Makassar is the home of Pisang Epe (pressed banana), as well as Pisang Ijo (green banana). Pisang Epe is a banana which is pressed, grilled, and covered with palm sugar sauce and sometimes eaten with Durian. Many street vendors sell Pisang Epe, especially around the area of Losari beach. Pisang Ijo is a banana covered with green colored flours, coconut milk, and syrup. Pisang Ijo is sometimes served iced, and often eaten during Ramadan.
WIKIPEDIA
My new Facebook page is up and running. "Like" it if you like my work :)
www.facebook.com/ShuinPhotography
First time to try wedding dress photoshoot, much more difficult than expected, but super fun, and super chanllening!
Took this in philosophy street, kyoto, at 6pm.
Strobo info
Canon EX600-sp with a shoot through umbrella from the left side.
how is one expected to cope when a specific person,
who once meant a great deal in one's life,
no longer does?
i was roaming around my old global classroom this afternoon. the back chalkboard was decorated with several quotes, and this was one of my favorites:
"personally, i'm always ready to learn, although i do not always like being taught."
fact #72: if my name wasn't stacy, it'd be valerie. mama told me so. valerie magallon...?
. . . sadly Non-Hindus are not allowed inside the temple complex
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The Jagannath Temple of Puri (Odia: ଜଗନ୍ନାଥ ମନ୍ଦିର) is a famous, sacred Hindu temple dedicated to Jagannath and located on the eastern coast of India, at Puri in the state of Odisha.
The temple is an important pilgrimage destination for many Hindu traditions, particularly worshippers of god Krishna and god Vishnu, and part of the Char Dham pilgrimages that a Hindu is expected to make in one's lifetime.
Even though most Hindu deities that are worshiped are made out of stone or metal, the image of Jagannath is wooden. Every twelve or nineteen years these wooden figures are ceremoniously replaced by using sacred trees, that have to be carved as an exact replica. The reason behind this ceremonial tradition is the highly secret Navakalevara ('New Body' or 'New Embodiment') ceremony, an intricate set of rituals that accompany the renewal of the wooden statues.
The temple was built in the 12th century atop its ruins by the progenitor of the Eastern Ganga dynasty, King Anantavarman Chodaganga Deva. The temple is famous for its annual Rath Yatra, or chariot festival, in which the three main temple deities are hauled on huge and elaborately decorated temple cars. Since medieval times, it is also associated with intense religious fervour.
The temple is sacred to the Vaishnava traditions and saint Ramananda who was closely associated with the temple. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.
DEITIES
The central forms of Jagannath, Balabhadra and the goddess Subhadra constitute the trinity of deities sitting on the bejewelled platform or the Ratnabedi in the inner sanctum. The Sudarshan Chakra, deities of Madanmohan, Sridevi and Vishwadhatri are also placed on the Ratnavedi. The deities of Jagannath, Balabhadra, Subhadra and Sudarshan Chakra are made from sacred Neem logs known as Daru Brahma. Depending on the season the deities are adorned in different garbs and jewels. Worship of the deities pre-date the temple structure and may have originated in an ancient tribal shrine.
ORIGINS OF THE TEMPLE
According to the recently discovered copper plates from the Ganga dynasty, the construction of the current Jagannath temple was initiated by the ruler of Kalinga, Anantavarman Chodaganga Dev. The Jaga mohan and the Vimana portions of the temple were built during his reign (1078 - 1148 CE). However, it was only in the year 1174 CE that the Oriya ruler Ananga Bhima Deva rebuilt the temple to give a shape in which it stands today.
Jagannath worship in the temple continued until 1558, when Odisha was attacked by the Afghan general Kalapahad. Subsequently, when Ramachandra Deb established an independent kingdom at Khurda in Orissa, the temple was consecrated and the deities reinstalled.
LEGENDS
Legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Oriya works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu's daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.
Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha Orissa on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then a celestial voice cried 'thou shalt see him.' Afterwards the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.
INDRADYUMNA´S PRAYER TO LORD BRAHMA
King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images. Brahma came all the way from Heaven for this purpose. Seeing the temple he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king's desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, "My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family." In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.
THE EPISODE OF THE LORD´S GRACE DURING A WAR WITH KANCHI
At one time, a king of Kanchi in the down south remarked that the king of Orissa was a chandala (a man of very low caste or status) because, he performs the duties of a sweeper during the Car Festival. When this news reached the ears of the king of Orissa, he led an expedition to Kanchi. Before that, he implored the mercy of Lord Jagannath. The soldiers of Orissa marched towards Kanchi from Cuttack (earlier capital city of Orissa, located on the banks of Mahanadi, at a distance of 30 km from Bhubaneswar. It so happened that when the soldiers, headed by the king Purusottam Dev, reached a place near the Chilika lake, a lady, who was selling curd (yogurt) met him (the king) and presented a golden ring studded with precious gems and submitted. "My Lord, kindly listen to me. A little earlier, two soldiers riding over two horses (white and black in colour), approached me and said we are thirsty give us curds to drink.' I gave them curds. Instead of giving me money, they gave me this ring and said,'the king of Orissa will come here, after some time, on his way to Kanchi. You present it to him and he will pay you the money.' So my Lord, you take it and give me my dues.
It took no time for the king to know that the ring belongs to Lord Jagannath. He was convinced that Jagannath and Balabhadra were proceeding to the battle field ahead of him to help him there. To perpetuate the memory of this great incident, the king founded a village in the Chilika lake area. As the name of the lady was Manika, the name given to the village was Manika Patana. Even to this day, the curds of this village are famous.
LEGEND SURROUNDING THE TEMPLE ORIGIN
The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila nilamani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the god Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.
The King found the log of wood. He did a yajna from which god Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava asSudarsana. Vishwakarma appeared in the form of artist and prepared images of Jagannath, Balabhadra and Subhadra from the tree. When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.
But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.
INVASIONS AND DESECRATIONS OF THE TEMPLE
The temple annals, the Madala Panji records that the Jagannath temple at Puri has been invaded and plundered eighteen times. The invasion by Raktabahu has been considered the first invasion on the temple by the Madalapanji.
RANJIT SINGH´S WILL
Sikh ruler Maharaja Ranjit Singh, had donated massive amounts of gold to the Jagannath temple. In his last will, he also ordered that Koh-i-noor, the most precious and greatest diamond in the world, to be donated to this temple, but the diamond could never actually make its way to the temple because the British, by that time, had annexed the Punjab and all its royal possessions. Thus, claiming that the Koh-i-noor was theirs. It is currently a part of British crown jewels and is located in the Tower of London.
ENTRY AND DARSHAN
Temple has 4 entrances in all directions.Temple security is selective regarding who is allowed entry. Practicing Hindus of non-Indian descent are excluded from premises, as are Hindus of non-Indian origin. Visitors not allowed entry may view the precincts from the roof of the nearby Raghunandan Library and pay their respects to the image of God Jagannath known as Patitapavana at the main entrance to the temple. There is some evidence that this came into force following a series of invasions by foreigners into the temple and surrounding area. Buddhist, and Jain groups are allowed into the temple compound if they are able to prove their Indian ancestry. The temple has slowly started allowing Hindus of non-Indian origin into the area, after an incident in which 3 Balinese Hindus were denied entry, even though Bali is 90% Hindu.
The temple remains open from 5 am to 12 midnight. Unlike many other temples devotees can go behind the idols(go round the idols).All devotees are allowed to go right up to the deities during the Sahana Mela without paying any fees . The Sahana mela or the public darshan is usually following the abakasha puja between around 7 to 8 am in the morning. Special darshan or Parimanik darshan is when devotees on paying 50 Rupees are allowed right up to the deities. Parimanik darshan happens after the dhupa pujas at around 10 am, 1 pm and 8 pm . At all other times devotees can view the deities from some distance for free. The rathyatra occurs every year some time in the month of July. 2 or 6 weeks before Rathyatra (depending upon the year) there is a ritual of Lord undergoing "Bhukaar" (sick) hence the idols are not on "Darshan". Devotees to make a note of this before they plan to visit the lord.
CULTURAL INTEGRITY
Shrikshetra of Puri Jagannath, as is commonly known, can verily be said to be a truthful replica of Indian culture. To understand this culture, one has to have some idea of the history of this land, which again is different from that of other countries of the world.
Starting from Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Orissa. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss...
Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.
ACHARYAS AND JAGANNATHA PURI
All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of god can be spread by chanting the Hare Krishna mantra. Srimad Vallabhacharya visited Jagannath Puri and performed a 7-day recitation of Srimad Bhagvat. His sitting place is still famous as "baithakji." It confirms his visit to Puri. A famous incident took place when Vallabhachrya visited. There was a discourse being held between the Brahmins and 4 questions were asked. Who is the highest of Gods, What is the highest of mantras, What is the highest scripture and What is the highest service. The discourse went on for many days with many schools of thought. Finally Shri Vallabh said to ask Lord Jagannath to confirm Shri Vallabh's answers. A pen and paper were left in the inner sanctum. After some time, the doors were opened and 4 answers were written. 1) The Son of Devaki (Krishna) is the God of Gods 2) His name is the highest of mantras 3) His song is the highest scripture (Bhagavat Geeta) 4) Service to Him is the Highest service. The king was shocked and declared Shri Vallabh the winner of the discourse. Some of the pandits who participated became jealous of Shri Vallabh and wanted to test Him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Shri Vallabh rice Prasad of Shri Jagannathji (The temple is famous for this). If Shri Vallabh ate it, He would break His vow of fasting but if He did not take it, He would disrespect Lord Jagannath. Shri Vallabh accepted the prasad in his hand and spent the rest of the day and night explaining slokas of the greatness of Prasad and ate the rice the next morning.
CHAR DHAM
The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Rameswaram, Badrinath, Puri and Dwarka. Though the origins are not clearly known, the Advaita school of Hinduism propagated by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer. The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circumambulation in Hindu temples.
STRUCTURE
The huge temple complex covers an area of over 37,000 m2, and is surrounded by a high fortified wall. This 6.1 m high wall is known as Meghanada Pacheri. Another wall known as kurma bedha surrounds the main temple. It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India. The temple has four distinct sectional structures, namely -
- Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;
- Mukhashala (Frontal porch);
- Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and
- Bhoga Mandapa (Offerings Hall).
The main temple is a curvilinear temple and crowning the top is the 'srichakra' (an eight spoked wheel) of Vishnu. Also known as the "Nilachakra", it is made out of Ashtadhatu and is considered sacrosanct. Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 65 m above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.
NILA CHAKRA
The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum .
The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres high with a circumference of about 11 metres. During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.
The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.
Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.
THE SINGHADWARA
The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road. The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the "Saviour of the downtrodden and the fallen" is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway. Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple, later, the Maratha guru Brahmachari Gosain brought this pillar from Konark. The Puri Jagannath Temple was also saved by Maratha emperor Shivaji from being plundered at his times from the Mughals.
OTHER ENTRANCES
Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.
MINOR TEMPLES
There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the goddess Sati's feet fell. It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.
The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.
THE MANDAPAS
There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned brahmins. Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra
DAILY FOOD OFFERINGS
Daily offerings are made to the Lord six times a day. These include:
- The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.
- The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.
- Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.
- The Madhyanha dhupa forms the next offering at the noon.
- The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.
- The last offering to the Lord is called the Bada Simhara Bhoga.
The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.
ROSAGHARA
The temple's kitchen is considered as the largest kitchen in the world. Tradition maintains that all food cooked in the temple kitchens are supervised by the Goddess Mahalakshmi, the empress of Srimandir herself. It is said that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen. The temple cooks, or Mahasuaras, take this as a sign of displeasure of Mahalakshmi with the food, which is, then, promptly buried and a new batch cooked. All food is cooked following rules as prescribed by Hindu religious texts, the food cooked is pure vegetarian without using onions and garlic. Cooking is done only in earthen pots with water drawn from two special wells near the kitchen called Ganga and Yamuna. There are a total of 56 varieties of naivedhyas offered to the deities, near Ratnabedi as well as in Bhoga Mandap on five particular Muhurta. The most awaited Prasad is Kotho Bhoga or Abadha, offered at mid-day at around 1 pm, depending upon temple rituals. The food after being offered to Jagannath is distributed in reasonable portions as Mahaprasad, which is considered to be divine by the devotees in the Ananda Bazar (an open market, located to the North-east of the Singhadwara inside the Temple complex).
FESTIVALS
There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple. Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year.Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.
The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.
- Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.
RATH YATRA AT PURI
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra.
The most significant ritual associated with the Ratha-Yatra is the chhera pahara." During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.
Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.
As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.
In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.
The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.
Moreover, Starza notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.
CHANDAN YATRA
In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.
SNANA PURNIMA
On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.
ANAVASARA OR ANASARA
Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called 'Navayouvana. It is said that the gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.
NAVA KALEBARA
One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the “New Body” (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996. Next ceremony will be held on 2015. More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015 making it one of the most visited festivals in the world.
NILADRI BIJE
Celebrated on Asadha Trayodashi. Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi. Lord Jagannath offers Rasgulla to goddess Laxmi to enter in to the temple.
GUPTA GUNDICHA
Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami. As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.
THE NAME PURUSHOTTAMA KSHETRA AND ITS SIGNIFICANCE
Lord Jagannath is the Purushottama as per the scripture, Skanda Purana. In order to teach human beings how to lead a life full of virtue, he has taken the form of Saguna Brahman or Darubrahman. He is the best brother to his siblings, Lord Balabhadra and Devi Subhadra. He is the best husband to goddess Shri. The most noteworthy aspect is still in the month of Margashirsha, on three consecutive days during amavasya he does Shraddha to his parents (Kashyapa-Aditi, Dasharatha-Kaushalya, Vasudeva-Devaki, Nanda-Yashoda), along with the king Indradyumna and queen Gundicha. As a master he enjoys every comfort daily and in various festivals. He grants all wishes to his subjects, and those who surrender before him he takes the utmost care of.
CULTURE AND TRADITION OF PURI
Puri is one of the fascinating littoral districts of Orissa. The Cultural heritage of Puri with its long recorded history has its beginnings in the third century B.C. The monuments, religious sanctity, and way of life of the people with their rich tradition is the cultural heart of Orissa. Indeed, Puri is considered the cultural capital of Orissa. The culture here flourished with its manifold activities.
The District has the happy conglomerate of different religions, sects and faith. In the course of history, Hindu, Buddhist, Jaina, Muslim, Christian, and Sikh are found here in the District.
Chaitanya Mahaprabhu, an incarnation of Lord Krishna, appeared 500 years ago, in the mood of a devotee to taste the sublime emotions of ecstasy by chanting the holy name of Krishna. Stalwart scholars of Puri like Sarvabhauma Bhattacharya (a priest & great Sanskrit pandit) and others followed His teachings. Even kings and ministers of His period became His disciples. Especially King Prataparudra became His great admirer and ardent follower. Thus all cultures and religion became one in Puri after his teachings were given to all with no consideration of caste and creed.
MANAGEMENT
After independence, the State Government, with a view to getting better administrative system, passed " The Puri Shri Jagannath Temple (Administration) Act, 1952. It contained provisions to prepare the Record of Rights and duties of Sevayats and such other persons connected with the system of worship and management of the temple. Subsequently Shri Jagannath Temple Act, 1955 " was enacted to reorganize the management system of the affair of the temple and its properties.
SECURITY
The security at the 12th century Jagannath Temple is increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.
WIKIPEDIA
Wasn't expecting to see this in Dover Today!, and for some reason it seems to be all about R&J this week, but I guess they just love coming to Dover, and who doesn't? LOL!
And be sure to check by my other acount: www.flickr.com/photos_user.gne?path=&nsid=77145939%40..., to see what else I saw Very Recently!!
Our earlier surprisingly green symphony has turned into the expected dry yellow of Colorado's summers.
We don't play in this part of the field anymore, partially because of the waist high grasses and weeds, and partially because most of them are foxtails. I've heard too many horror stories about dogs going to the vet and even dying after complications from foxtails. So far, they stick on me more than on Ouzo's slick coat.
Plus, since the weeds are so tall, I can never see what I'll be stepping in. This field is one of the favorite dinning places of coyotes, and their leftovers are anything but pleasant to get close to :) (yup, I actually found (part of) some neighbours' little missing white kitty just the other day.... )
I'm hoping they'll cut down all this mess so we can play again without fearing being poked ;)
Another 52WeeksForDogs makes Explore - Highest position: 405 on Sunday, August 16, 2009
The concept of Pack artillery was developed by the U.S Army and dates back to 1830. It was designed to be easily disassembled and transported by animal, thereby making it ideal for deployment in rugged terrain. An airborne crew was expected to be able to ready their gun for firing from scratch inside of four minutes.
The first variant of the 75mm Pack Howitzer entered service in 1927, but did not fire a shot in anger until World War Two, where it proved itself to be an effective and reliable weapon. Improvements were made upon the original M1 design throughout the 1930's, culminating in the M8, exclusively modified for the airborne role.
In February 1943, the 1st Airlanding Light Regiment was equipped with these guns, replacing the inferior 3.7 in Pack Howitzers, and twenty-four of them were used at Arnhem. The American airborne units parachuted their guns into action in nine sections, roped together, however the British preferred to deliver them complete and ready for firing as soon as possible, and so transported them in Horsa gliders. Two gliders were required to transport a gun crew and their equipment.
Typically, one would carry the weapon itself, a jeep, and an ammunition trailer, together with the sergeant in command of the crew and three subordinates, while the other would carry the remainder of the crew (commonly including one NCO) a jeep, and the remaining two ammunition trailers. In those trailers were one hundred and thirty-seven rounds, one hundred and twenty-five high-explosive, six armour piercing, and six smoke.
The 75mm Pack Howitzer was a classic design that excelled during the war and continued to serve as a front line weapon many years thereafter. Indeed it was only in recent times that it was still in use with the Indian Army, where it served as mountain artillery, its reliability, accuracy, and ease of deployment succeeding in disguising its age.
General characteristics -
▪︎Manufacturer: U.S Ordnance Dept
▪︎Type: Pack Howitzer
▪︎Place of Origin: United States
▪︎In Service: 1927 to present
▪︎Conflicts: World War Two / Second Sino-Japanese War / Korean War / Chinese Civil War / First Indochina War / Vietnam War / Laotian Civil War / Kurdish–Turkish conflict
▪︎Produced: 1927 to 1944
▪︎Number Built: 8,400
▪︎Mass: 1,439 lb
▪︎Length: 12 ft 1 in
▪︎Barrel Length Overall: 4 ft 6 in
▪︎Bore: 3 ft 11 in
▪︎Width: 4 ft
▪︎Height: 3 ft 1 in
▪︎Crew: 6 or more
▪︎Shell: Fixed and semi-fixed 2.95 in x 10.70 in
▪︎Shell Weight: 18 lb 4 oz
▪︎Caliber: 2.95 in
▪︎Breech: Horizontal-block
▪︎Recoil: Hydro-pneumatic, constant
▪︎Carriage: Box trail or split-trail depending on model
▪︎Elevation: -5° to +45° / Traverse: 6°
▪︎Rate of Fire: 3 to 6 rpm
▪︎Muzzle Velocity: 1,250 ft/s
▪︎Effective Firing Range: 5.5 miles
Information sourced from - www.pegasusarchive.org/arnhem/equip_75pack.htm
The monastery of Saint Barnabas (or Ayios Barnabas) was a church on the island of Cyprus, located 2 kilometres (1.2 mi) west of Constantia. The site is today within Northern Cyprus and functions as a museum.
The original shrine church was founded in the late fifth century, perhaps in 477, when the Emperor Zeno financed the construction of a basilica near the spot where the body of Barnabas was discovered by Archbishop Anthemius. Funding was also provided by local notables. The church had a timber roof and included stoas, gardens, aqueducts, and hostels intended for receiving pilgrims. It may have been expected that pilgrims on their way to Jerusalem might stop in Constantia and visit the shrine. The sixth-century Laudatio Barnabae describes the new tomb of Barnabas as decorated with silver and marble. It also attested the existence of a monastic community living beside the shrine. The relics were eventually moved to the basilica of Saint Epiphanius in Constantia.
Two buildings were added to the complex during the reign of Justinian I (527–565) by the next archbishop, Philoxenos, who left a short inscription recording his work. In the late seventh century, the basilica was destroyed during Arab raids.
Today, what remains of the original basilica is incorporated in the east end of a newer vaulted basilica of the cross-in-square type, built around 900. The church has three aisles and two flat domes on tall drums. It may have been the residence of the archbishops for a couple centuries after the abandonment of Constantia in the late eighth century.
Although the second construction remained standing throughout the centuries and continued function as a pilgrimage church, the continuity of the monastic community, although possible, cannot be demonstrated. Wilbrand of Oldenburg visited the church in the 13th century, noting that the city around it was "destroyed". In 1735, Vasil Grigorovich-Barsky visited the site and drew a sketch of the cloisters, courtyards and outbuildings. The current form of the buildings is a result of work done in 1756 by Archbishop Philotheos. Between 1971 and 1974, the monastery had three monks who made their living by selling honey and painting icons. The monastery was abandoned following the Turkish invasion of Cyprus.
No longer hosting a monastic community, the church today function as a museum of icons. The former cloisters host an archaeological museum with artefacts going back to the neolithic.
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
Wasn't expecting to happen across fungi at this time of year, but spotted this beautiful blob on a moss-covered, very rotten log on the woods. The False Morel is deadly poisonous if eaten raw, and is often mistaken for the delicious true Morel, which also appears at this time of year.
THE ALTAR OF INTERFERENCE
Rack: Ruin, Sorry to have been unresponsive. I fell off the digital planet upstate and found it delightful. Back in the city. All is well except for that gnawing post-holiday anxiety. Hope you're good and the writing goes along.
Ruin: I have been enjoying some crisis time here. Stuff to do with the sexual abuse, the neglect, and the, to be expected, self-loathing generated there. It happens every now and then, and it can be overpowering. The stuff we have been looking at, or at least that stuff I have been writing about, would more or less cause that to happen, I guess. Anyway, I have been taking a step back to look at it, the PTSD generated through abuse of all stripes. It’s sort of overarching. I want to look at it, and the idea of patterns, that ‘Wild Goose’ thing, of flight rather than fight, that permanent adrenaline rush of looking for a constant ‘elsewhere’, of heading out, or creating situations where one has to head out (like the silly 'London situation' that catapulted me to Amsterdam), that forcing oneself into constant panic-mode, left over from childhood survival tactics.
Then there is the generation of a cuckoo gene relative to all that too, that looking for parents, stealing them, even, nesting strategies that could be considered ‘shameful’, or at least might generate shame to add to the self-loathing, bolstering it up. Then there’s the slow suicide of looking for HIV, that cowardly way of doing oneself in. Anyway, these are a few of the things I am going to look at unflinchingly, going forward. I am in a sort of bracing mode, girding one’s overused, and sagging, loins for a full-frontal assault.
Once more unto that breach, and all that palaver, a cuckooed 'Wild Goose' negotiating a swansong, even.
It's difficult to write these things about oneself, and see them reflected back by you, your acknowledgment of them, suggesting that you have more than an 'understanding'. We are both aware of what we reflect back to each other, something we have done for 35 years now, that there is mutuality there. I know why you struggle with it, I do too. I suspect this might be what makes it worthwhile.
Rack: Ruin, I had a similar moment recently. It has taken this long for me to be able to recognize what is happening when I want to flee, when I feel that the sky falling on my head is imminent, when I just can't function. It is hard to acknowledge how many areas of life its tendrils have drilled their way into. I have read that Ketamine infusions can help, and I've been toying with the idea for a long time, though it is horribly expensive. Not drinking has been a huge help lately and I realize that booze just makes me more anxious, ultimately. It's alarming to think how one's life has been sculpted by such childhood events. I can't even identify what it is that happened. I can remember very little of childhood. I wonder was there additional abuse to the stuff I can remember. I suppose it's not that important to remember the details. That whole notion of healing and moving on seems like a daft impossibility to me. If anything, the symptoms of PTSD have become worse for me as I age, as if they will out, regardless. Sometimes I just feel like I'm not functioning. Anyway, I know where you are and it is a difficult and painful place to sit through. Maybe that's how you get past it. By looking it in the eye and not freezing. Maybe the writing of it will be a huge relief for you, not in the way of some perfect redemption, but a squaring of things. I am sending you much love.
Ruin: I don’t know if I scared myself to a stop or not, I don’t think I did, I think I am still writing. I am writing around it, around the theme. There were, of course, triggers. It’s difficult to get to that point of full exposure, but that’s where I think I have to go, and I have enough evidence of questionable behaviour generated in response, perhaps, both in my art and in what I have been writing all these years. Strangely, I realised that there were others in my family generating patterns, according to how they reacted to our negligent parents. The sister, Phil, who gloated over the tearing up, and burning, of that book (‘A Stone for Danny Fisher’) is the same sister who consigned my Doctoral work to the Dublin City dump. It was the same action, a refined echo, but 50 years later. I have been looking at, and thinking about, how we continue to unknowingly repeat these patterns. I assumed my victim role, and ran away, yet again. I would rather fly than fight, that classic ‘wild goose’ pattern. There is nothing there I want to fight for anyway, the place is even more sordid than I am, but I want to be aware of these patterns, and all of my siblings adapted a different variation, one that would make their lives livable. But my parents in their turn generated their patterns in reaction to their abandonment, so there’s no blame there at all. I guess the idea isn’t to blame, even not to blame my abusive uncle, I love the word ‘avuncular’, his was learnt behaviour. Of this I am sure, given that I know that at least two of his older brothers are child abusers (and priests).
So, the drive is not to ‘forgive’ and lovingly embrace family. It’s simply, through writing, to understand these patterns, and hopefully in doing so, to short-circuit the whole shebang. But I don’t want to write an abuse ‘memoir’. Anyway, there’s the challenge, and it’s still called ‘Rack and Ruin’.
Rack: Yes. I heartily agree. It’s “just” trying to understand and thereby to release oneself of ever re-enacting the same circular route. Maybe not possible. Maybe is.
Ruin: Well, I wouldn’t want to prefigure, or disallow for, any deathbed exegesis, that flash of realisation, that might, or might not, be on the cards. If it was all figured out before then it might make that climax anti-climactic. As for the rest, the writing, the art, the life, you get as far as you get, and then it all unravels anyway, and before you know it, you’re dust. There’s a cheerful morning thought. I suspect we both have them. Then there is that intervening time, and the filling of the same. Mine is very much about restoring self-worth, and I am actually glad that I am still at that. It would have been much easier just to give up and dissipate towards that void (Oh, the drama!). I wrote sissipate, accidentally. I like that, that rolling the ball endlessly up that hill, and finding it at the bottom of the hill in the morning. Just like this morning, and away we go again. Bless that dung beetle. I like that we, instinctively, continue to do this, each rolling (along the self-same route) being completely different from the one before. That release happens in its own time, or rather it’s happening constantly, until it’s spent. I like this, and have no interest in it other than the doing itself. I like putting words and images up on Flickr. I love that this represents a type of slightly cracked-open window, that one's experience, and understanding, is not completely shut off, even if there is no evidence of any response. It is enough in itself. It reminds me of that medieval Anchorite sitting by her window, carbuncled onto a remote church, entombed even. The goal is no longer to show, or publish, the goal is to make, with a small window left open, just in case. I love that 'Just in case'.
“Maybe not possible. Maybe is.” I love the ‘maybe’, like I love ‘perhaps’, ‘even’, ‘possibly’, and other words conveying lack of surety. That’s where I would love to be found sitting for whatever posterity there might be, or not. Either way, it doesn’t matter. I also love that idea of it not mattering. I saw it in a ketamine exegesis (that word again), and I know it to be true. I know, ‘dumb ass’, but I don’t care.
Rack: Yes to "restoring self-worth". Oh, that there were a short cut, but it seems there is not, probably not even Ketamine. Up and down that bloody hill, sissipating like the dung beetles that we are. We are, once again, at the juncture of ‘Labor Day’, that convenient long weekend that bookends the summer with its predecessor, ‘Memorial Day’. My panic continues as my partner sits reading with a small flashlight hanging out of his mouth, because he can no longer see without the additional light. Who does the panicking in your house? I feel like it is somebody's job in a household. A small engine of worry. Anyway, I am going to try and park it somewhere and enjoy the relatively empty city and the weather with the worst of the heat gone out of it. Could really do with a good long screaming walk with you.
Ruin: I am the worrier. I find myself wonderfully entombed with the buggering Buddha, as far as that is concerned. It’s a glorious place to be. Our Pyramid is wondrous. Time is at its undoing, and I love it all shoddying the edges. That doesn’t seem to staunch that flow of worrying, regardless. The insecurities, or the source, perhaps, of that deluge, is somewhat easily traced back.
The Mater had a type of mantra, it was in a way the pride of her arsenal, and I remember it being put to use on many an occasion. It went something like this: “You do know that you can never pay us back, don’t you? If you worked all your life and gave us every penny you ever earned, it wouldn’t even come near to what you owe us”. I have it in parentheses, but it is not really a quote. It wouldn’t have been proffered so lucidly, it would have been spat and mangled, screeched out, perhaps between thuds and flailing fists. It was harridan-like. The thuds and flailings would, more or less, always miss their marks and land on a battered table, or on the back of a broken chair. They weren’t the problem. All the chairs in the house were broken. I remember going back to help celebrate one Christmas, travelling from London, 40 years later, and sitting on a chair which immediately collapsed from under me. I roared at the power of the Mater’s mantra asserting itself, as I sat on the floor hysterically laughing whilst remembering.
So, it was set in stone. I would have to go working at the age of thirteen, in the aforementioned ‘The Laurels’ to “earn my keep” and pay into the coffers for the upkeep of the brood, all of whom had “no idea how much they owed”. At some point, during one of these incidents, I made the connection between sex and pleasure, probably around the concurrent abuse cycle with my uncle, and perhaps managed to scream out that they chose to have sex, that they shouldn’t have had children at all. My mother informed me that “sex is for men”, which only further confused me relative to her putting her brother in my bed.
Other than what my bull-uncle was teaching me, this was the only sex education that I had.
When we came to ‘Human reproduction’ in biology class, the ‘chaste’ Christian Brother announced, “We will skip this section for now, it won’t come up in exams anyway”. I was already, perhaps, a year into my anthropological avuncular education.
Avuncular
/əˈvʌŋkjʊlə/
Learn to pronounce
adjective
adjective: avuncular
1.
kind and friendly towards a younger or less experienced person.
"he was avuncular, reassuring, and trustworthy"
2.
ANTHROPOLOGY
relating to the relationship between men and the children of their siblings.
It was strangely confusing, this attention from my uncle. Nobody had paid any attention to me before.
[9:58 am, 02/09/2022] Ruin: A screaming walk would be wonderful. It would have to be a slow one though, and not too far, with rest stops along the way. The screaming wouldn't have to be slow, we could let that go from the get go. A relapse into hysteria with you would be wondrous indeed.
[9:58 am, 02/09/2022] Ruin: But we can also always do that here.
Let's sissipate side by side.
Rack: I don't think I've ever heard these stories, at least so graphically. You are approaching the very kernel here. Her fury is so furious and so energetic. I can almost relate. I can't help but think about her putting her brother in your bed, or you in his. It strikes me as some weird sacrifice she was making. Offering her brightest up to the altar of interference. Knowing and not knowing. And I suppose sex was for men. My paternal grandmother said the same thing. A thing to be endured. Your mother was going to make you endure it too. Somehow share in that forced ritual. Why did she choose you? Was it an age thing? It's horrifying and fascinating. Sending you love, as always.
Ruin: Yes, Rack, this is the crux, the kernel, that molten core. It might be other than what we expect, but this is it. It is also why I don’t want to write an abuse ‘memoir’. It’s not that. It’s not about struggle, triumph over adversity, forgiveness, and a sort of accompanying redemption. It is about ‘drivers’. It’s about innocence too, universal innocence, even. The mater’s innocence, the sibling’s innocence, the abuser’s innocence, and ultimately the self’s innocence. It encompasses the murderer’s, and mass-murderer’s, innocence. It would even include the innocence of those God botherers, those mass-manipulators who pushed their divisive theories of the divine on our susceptible forebears, those so-called priests and nuns. At a push, it might even include bank-managers and CEOs of Fortune-500 companies. Okay, I’ll go the whole hog, artists need to be forgiven too.
I would normally sit down, of a morning, and vomit out a spiel, and press the send button. I can’t do that this morning. I have to write this and be as clear as I can be, so there is no misunderstanding as to what I am trying to say.
I will just say, firstly, that my mother chose nothing. She was 100% reactive, desperately and fearfully reactive, even. She was, sadly, trapped in a pattern, rather like we all are, to a lesser or greater extent.
So, that’s where I am starting from. The rest is about getting as far as time permits.
I will answer those questions you brought up, as we go along.
Ruin: [10:44 am, 03/09/2022] It was never going to be easy, Crusty Lusty.
Rack (from sometime back in the mid-nineties, last century):
Funny you should mention staving off the SSRI pillies.†
Lately I have felt them to be an evil† necessity myself and frankly I am tired of them.†
I do need them ‘til I'm de-interfered with, but I think they† make one's character and brain sort of mushy until one reaches a state where you are oddly detached from your "self" and quite happy to be mired knee deep in your own raw sewage.†
It's not good.†
I feel impure in a way I can't quite explain, and I'm not prone to
feeling impure.†
Ultimately there is something terribly wrong about being incapable of living
without them.†
Why not just look for an honest distraction like alcoholism,
severe junkiedom, or whoredom?†
All this modern messing with chemistry.
Anyway, feeling like a reactionary regarding them and god bless you for going
cold turkey and long may it last.†
I'm sure one makes better work without them.
I'm† off to the scratcher with my oozing beaver:† ah the last gasps of estrogen as the old uterus pops an egg and screams for something to fill it up.†
Odd this biological baggage we women folk have; all this oozing and cycling and yet
no thought of acting on it.†
Modern, eh???
Much love,
Pox Bunny Beaver Rackety Crust
[10:49 am, 03/09/2022] Ruin: You were, and are, a wondrous poet.
I love your use of the crucifix. Strangely, the matrix put them there. Somewhere in the transferal from a Word document, or from an email, or whatever. They, the crucifixes just appeared. I like that their placing seems so random, though they do impose a sort of rhythm. This musky Matrix knows best, all praise our new Meta Gods on this soul-saving superhighway. I would not want to remove those religious signifiers put there by whoever is the powers that be.
The original ‘Castration Piece’ had a fourth panel. It read "I am Not an Open Beaver". I am putting the titles of art pieces in single parentheses, they refer to pieces made, and either shown at some point or other in Galleries and Museums, or on the WWW, on my only social media platform ‘Flickr’.
Rack: I always loved that piece.
Ruin: I liked placing it back at ‘The Mammy's Hearth’, that sacrosanct place of no safety.
Rack: And blurry you. How the hell do we ever individuate? I feel as if I’m still sissipating up that particular hill.
Ruin: We do it whilst sissipating, we are even doing it now. I love our new word.
Rack: Me too. Rhymes with dissipating, includes it, of course, but also suggests some progress, even if Sisyphean.
Ruin: I am still sitting with those last few questions you asked me, it's going to take time to answer them, but I will. I am worn out, off to the doctor to find out what is happening with my prostate, kidney pains, urinating every 15 minutes, exhaustion, sore groin lymph node (one sided).
Rack: Eugh, sounds nasty. No rush on answering those questions. I hope they weren’t “previous” of me to ask. But I am genuinely curious. It goes back to the innocence factor. Anyway, sorry your nether regions are bothering you. I hope it can be resolved in a simple way. All we can hope for our ailments now.
Ruin: No questions are "previous", ever. More like "about time", this doo-doo needs sorting out.
Rack: ♥️
Ruin: ♥️💩
As for the mater’s fury, he had some ideas relative to the source of that pain and anger. She was never overtly forthcoming with her sharing, regarding her ‘story’ that is, though she would on occasions over-share inappropriately. He recognized this tendency in himself, and in others he had known from the abused fraternity and sorority. This had a sort of uncontrollable Tourette’s-like quality, a certain convulsive vomiting, almost exorcism-like in its urgency to be expelled. He understood it now, but as a child this was confusing. She had been abused, she spoke a little of this later, another errant uncle working his avuncular magic, that undoing of innocence, that unwanted incursion. But she had been abandoned when she was six or seven years old, more or less left as the carer for her three younger siblings, after her mother had died, of TB, at a tender age, somewhere in her early thirties. Her father had left the four children, almost immediately, in the care of some older relatives, disappearing from their lives and remarrying a 17-year-old girl, with whom he had 13 more children. The mater did not see her father again until her own wedding day, when she was 23 years old. So, he surmised, we are talking about abandonment here, that form of neglect and abuse, before that other assault, referenced but never really spoken of. He remembered her cursing that uncle later on, but no details of what happened were ever shared. There was a gap there, another unfillable void.
Why the ‘his’? Why the ‘he’? It’s simple really, it gives a once remove, making it all a little easier. It might go back and forth, but who knows? There was also that once remove of the inadequacy of memory. Of course, he wasn’t even sure how much of this was true, even, what parts he remembered and what parts he had dreamed, or what part he had generated to find the wherewithal to forgive himself, and her. He was at a point where he couldn’t easily remember what day yesterday was, never mind familial gathering, sixty years ago, around that infinite family hole. His father’s crater was also there, inadequately filled with alcohol and anger, regrets, sadness, and neglect.
They sucked each other in, my parents, warring black holes in love, proffering impossible promises of security to each other, indifferent to everything else including their own children. Or so it seemed. But children can’t surmise all this, they can only pick up on the anger and disappointment, and the complete lack of any vestiges of stability. They each, both parents, made their oaths to be the other’s salvation, as they began quietly, at first, to fail. They stayed together for 60 years, so at least in some way they fulfilled their commitment to each other.
Meanwhile their children fell apart.
But this is not a story about aborted family dynasties, of triumph over adversity, or the opposite. It’s about another family of sorts, with nothing really to do with DNA extensions, and that striving to fit into some idea of continuity. It is about setting out, breaking away, the ‘Diaspora’, that homelessness, the ‘Wild Geese’, a certain ruthlessness, even. It is partially about recognizing the other as the same, or at least connecting with another where that sameness is sensed. It’s about the ‘Rack and Ruin’ of this fable, a chance encounter in the ‘New World’, and attempts at the rebuilding of ‘Trust’.
But the fury is somewhat easy to explain.
Downstairs was, a rented, one living room and a small kitchen behind a failing shop, the ‘Bon-Bon’ by name, another unfillable hole, as it would happen. Upstairs were two bedrooms and a box-room, shared by five children and two adults, with the addition of the new bull-interloper, a 20 or 21-year-old, testosterone-overflowing, encroacher.
Rack: Amazing stuff. Thank you for sending. I need to read again and assimilate before I respond more fully. So much here! Congratulations on facing it head on.
Ruin: I am feeling my way into it. This piece is the continuation of a conversation between you and I. Nothing is edited yet, I am not worrying about that for a while, or perhaps never, who knows? It's stuff I had written before, not in answer to your questions, but I do think it starts to address them. I will get there, though it does start to answer them, your questions I mean. I guess I am limbering up to answer, because yes, it is the kernel. But as I said, I don't want to write an abuse memoir. I want to write about 'drivers'.
Off to the doctor to have my prostate prodded. It's been about four years since there were any incursions in that region. I am not feeling great, but ho-hum, perhaps well enough to write some more. I wanted to sit still anyway.
Anyway, I am putting that text under the image of the cloud-filled sky from the window of an airplane, more or less adding to it daily. Nobody sees it, it's like a private space. It is further back in my photostream, on Flickr. Pundits tend to look at the newer images, so I can work there almost privately. I like to leave that window open a crack, as you know, just in case I am in the mood to hang my arse out of it. He said, nodding at mister Chaucer, was there no end to this man’s pretensions?
Rack: The only way to do it. Not that I would know. Hope the prostate thing is OK. It’s funny how the bits that allow us to reproduce cause the most illness: breasts, prostates, and maybe we can list the heart there too. Feeling quite peculiar, but not in an entirely bad way.
Ruin: Maybe indeed, the heart I mean, perhaps it should be even listed first. I suspect that when we get our hearts broken as children, there’s, more or less, no fixing them. I don’t like being around children at all, they feel so ferociously delicate. I never have, my whole life, I mean. This was fortuitous, in that I recognise my own capacity to brutalise, even unintentionally. I am pleased to have never found these small creatures attractive, I know that abuse can sometimes generate that reaction. Thankfully, I was one of the lucky ones, it drove me forward, instead, desperately searching for a father.
But back to the mater, back to that bed companion, back to a small room with two beds, shared by four people, 3 brothers and one uncle.
He didn’t remember much about the room other than it was small and usually cold. There was no central heating in the house, and no insulation to speak of.
Ruin: I am chasing that cuckoo theme or, at least, working my way towards it.
Rack: Worth chasing. I have lost my enthusiasm for a lot of things. But have also lost my taste for destroying myself. As if the shortening years are drumming sense into me at last.
Ruin: Queen Elizabeth is dead.
Rack: I actually have a tear in my eye.
Ruin: I understand that. It's a little unreal. She's always been there, I mean from the beginning of our lives.
Rack: My mother was enamored of her. They shared an age, both members of the forces during WWII.
Ruin: I think my mother was the same age too, at least she claimed to be. She liked her too, but it sort of went against her republicanism
Rack: I knew she was a goner when I saw her greeting Liz Truss. Looked feeble for the first time.
Ruin: Yes, her hands were all bruised. She had obviously been having transfusions.
Rack: Poor love. She really was remarkable.
Ruin: Yes, to your "As if the shortening years are drumming sense into me at last ". I am there too
Rack: It feels good (the at last). I feel as if I’m negotiating the supermarket aisles with little concern for my fellow shoppers.
Ruin: I have been writing to you, still working it out, will write it soon (as an email). I will send it soon rather, when I get a little further
Rack: I look forward. And backward.
Ruin: I appear to be writing about everything, and making images too
Rack: Happy that you are.
Ruin: anyway, I will write it out, you will see. Hey, guess what, you are writing it out here too, and I will use it all.
Rack: Hah! Work away. Might be the only way I can do it. Obliquely.
Ruin: I'll hand it over to you eventually, if you outlive me, as I said before.
Rack: One of us has to go first. YIKES.
Ruin: Yep, that's how it goes. Yikes, indeed! Unless, of course, we all go together, courtesy of Mr. Putin, or whatever. I am on a new drug for my prostate, apparently it was squeezing my urethra, making my piss flow very difficult, no pressure, slowed down, and it meant I had to pee every 15 mins. One of the side effects is possible priapism, a permanent erection, even. I can feel a series of photos coming on, that 'how to negotiate being a spent old tosser' series.
But back to that crowded bedroom, with ice on the inside of the windows and the horsehair overspilling from the mattress, that altar.
To the bloody Dickins with the whole shebang.
Rack: What a fate your mother had! No wonder she was angry. What a fate you suffered! It’s as if she had to make you endure something similar, that by effecting its repetition she was freeing herself, sacrificing you. Kill the thing you love. It is compelling to read Billy; onward! It never occurred to me that the abuse you endured happened in a crowded room. That your brothers were there. It must have added to everything.
I hope the prostate submits to the new drug and things get more comfortable.
There seems to be so much to this falling apart, and the attempts to stave it off with an array of pharmaceuticals. The latest one seems particularly unpleasant, and a balance might have to be found, some sort of compromise with the condition, where it is determined which is more livable with, the affliction or the ‘cure’. The pill-box is now full, or the complement of slots is full, those 4 notches for each day, spacing out the pills, that morning, midday, evening, and night array. This reminded Ruin of Rack’s “ramming 28 horse-pills down my throat every day”, of one of her first emails, some 25 years previously. This also reminded him that four pills a day was not that much of an infringement on his time and effort if he was going to get this ‘epic’ written. He guffawed inwardly at this notion of an epic, whilst recognizing the unwieldiness of it all, that sprawl. It could easily get out of hand, he knew this. Actually, it was already ‘out of hand’ more or less, but he felt that he just had to let this be what it was, for now.
Eventually decisions would have to be made. Again, this sounds suspiciously like ‘choices’ would be presenting themselves, but, in reality, there is no choice at all. It is simply about being able to continue, a survival strategy, an instinct. Ruin had been reduced before to a soporific state by ‘life-savers’. For five years he had been on a drug which more or less curtailed all creativity, writing, making art, or even reading. He was determined not to let this happen again. Unfortunately, the medical powers that be, the doctors he encountered, did not appear to be very good at listening, which led to five years of what felt like an anaethesised life, a time felt as though it was spent wading through a particularly dense fog, a treacle even. Eventually, after that unnecessarily extended sluggish exile, Ruin managed to convince the doctor to change the medications, and hey presto, as if by magic, the curtains rose. There’s a lesson to be learnt there, relative to doctors, drugs, and private interests in the Pharma industry, but allowing for the possible duration of a lifespan, one has to choose one’s battles. For this very reason, Ruin was thrilled to see the sterling work by Laura Poitras and Nan Goldin being acknowledged by the Venice Film Festival this week.
This is all normal stuff, we all face it at some point, it is part and parcel of growing older, and of particularly having the privilege to do that whilst enjoying last centuries, eclipsed, ‘maladie du jour’. It appears that this new century can, and will, generate its own, and it is somewhat wondrous to see, already, the machinations of science in its attempts to protect us.
Ruin believed in science; he did not believe in God. He had watched science work its preserving ‘magic’ both on Rack for 35 years, and on himself for 20 of those shared years. What was not to believe? If some billionaire or other had wanted to tag him with an electronic bugging device, he would have been well tagged already; he had given science total access years ago. He had read, digested, and discarded Duesberg's HIV conspiracy theories way back in the mid-eighties, propagated somewhat by ‘The Village Voice’, as he attempted to support Rack, and as they tried to help each other, through the early tsunamis generated by the same virus. Ruin had all he could stomach of anti-science conspiracy theories three decades before Covid eclipsed everything else in the collective imagination of the general public. Then in the eighties and nineties, Dr. Fauci was the enemy too, and we demonstrated against him and the tardiness of the CDC. We formed ‘Act Up’ and marched, demonstrated, and had ‘die-ins’ in Grand Central Station. Dr. Fauci listened, and eventually acted, proving to be a stalwart comrade in arms.
Recently Rack wrote to me (Enter those 1st person pronouns, both singular and plural):
Rack: I think we all have a lot of fear about how our behaviour is being policed. Are we racist? Are we transphobic? Are we elitist? Are we mansplaining? As you say, it’s not helpful and it doesn’t actually assist any of the issues it purports to protect. I fear we are in a very dark corner. Some days I find this very liberating. Not all days. Reading about the US government’s attitude to climate change is frightening. Also, Republican’s attitudes towards Anthony Fauci. Horrifying. He has just resigned. Bless.
Ruin: Yes, bless indeed, both Science and Doctor Fauci.
I am most pleased that we can still write to each other after 35 years of dealing with this disease. No, I don’t believe in God, but I do believe in miracles, and as far as I can see, most of those are, now, generated by Science.
A progenitorial alternative might be:
"Three drinks of water (holy) taken on three consecutive occasions from The Bishops Skull. This skull is believed to belong to one of three bishops who were murdered for their faith in Penal times. This particular skull is in a very extraordinary state of preservation and is kept at a house named Rielly (sic), near to the village of Mahera in Co. Cavan.
The skull is requisitioned from all parts of Ireland and the cure is well recognised."
The Schools Collection volume 0721 page 212.
www.duchas.ie/en/cbes/5009031/4979138
Rack: Not too much. I am always fascinated to read, but will admit that there is a part of me that wonders why I am so stuck while your gates are wide open and functioning with such wild and wonderful abandon. It is a form of jealousy, but not just that because I am truly happy you are doing it. So, keep sending and forgive me if my replies are a little constipated. Thinking about your latest missive, the medicated falling apart. Much love.
Ruin: I rewrote and added there a bit. I am just shit-scared of not having time left to finish what I have started, so pushing. You are very much there too.
As luck would have it, I don’t seem to be able to tolerate these prostate pills. They cause intense palpitations at the slightest exertion. So, I will just have to get on with it, the swollen prostate and all that. It’s not cancer, just swollen, but that causes enough problems anyway, which will just have to be embraced. Yes, to what you were saying about those parts of the body to do with pleasure causing the worst, or most common, problems. It does slightly put me in mind of that red ‘Castration Piece’ I made in the eighties, that fantasy I had, for years, about being neutered. That ‘I fantasized about castrating myself feeling this could free me from the guilt and shame (and pleasure)’. I could now, with those added 35 years on top, add ‘and doctor’s appointments’ to that title. But the response has to be, and is, Yes, a resounding ‘Yes’. Yes to growing older I mean. It remains the best, and the thing I am most grateful for. (Waving at Molly Bloom here, of course).
I have never had what are called ‘Panic attacks’ before, the first one I had was in my early sixties when I was on those terrible stultifying TAF including drugs for our shared lurgy. I then started to have them occasionally, plus a host of other exhausting complaints, and that aforementioned pea soup brain-fog. These, more or less, cleared up when I changed drugs. Now, with this new prostate pill they are back with a vengeance, two in three days. These are not panic attacks; they are drug induced palpitations. They are listed as possible side effects. We are, of course, guinea pigs for these wonderful HIV drugs, and I know we are both eternally grateful for that opportunity.
Let’s live somewhat longer, let’s describe it, let’s write.
But Ruin did have to get back to his mother, and that misunderstanding, that space where some ‘intent’ might be suggested. He needed to somehow exonerate her, to say that it wasn’t her fault, or rather to prove to himself that it wasn’t. He recognized this as being virtually impossible, given his history, their ‘story’, and the reverberations through six decades, but he was going to try anyway. Her history, back story even, can’t really be delved into. There is not enough evidence there, just those initial tales of abandonment, her father, early grieving, her mother, and abuse, her uncle. Ruin could hardly remember his own story, never mind attempting to reconstruct that of the mater, but the pattern was obvious, and the repeat motifs presented themselves unashamedly. Ruin was used to looking for patterns, probably generated by a lifetime making visual art. There were also patterns in the mater’s behaviors, mirrored in his own. These he could see and understand. These were the drivers he wanted to expose. He wanted to explain these to Rack. Rack had been, for over three decades, a type of ‘sounding board’ for him, utterly non-judgmental, hyper vigilant even, with an uncanny ability to proffer solace. He had the idea that this was also mirrored back. They were, somehow, equally scabrous, wanton, lewd, call it what you will, and could laugh uproariously at each other’s coping mechanisms. This was probably central to their ‘screaming walks’ through the canyons of Manhattan in those early days of their beloved plague. Rack was very much the ‘screamer’ then, and Ruin was in awe of her ability to let one rip on a crowded avenue or cross-street, whilst quietly hoping he might be mistaken for her companion-carer. He so loved that embarrassment. He also suspected that she loved watching him attempt to deal with it.
Those walks should become legend.
Yes, it all happened in a crowded room, a dark one to boot. There were two not quite double beds. Ruin didn’t know what size they were, they weren’t standard anything. He guessed they were more single size; two double beds would not have fit in that room. But this was years before he was aware of those designated sizes, queen, king, whatever. They were old metal frames, with exposed springs, on which the horsehair mattresses scrappily floated. His two younger brothers shared one, he had the other. It was their room, the boy’s room. His parents slept in the small box-room, so his sisters could share the other bedroom, furnished with two single beds. The youngest of the brothers, Johnny, was about 4 years old at the time. He was a troubled child, if his self-rocking was anything to go by. This self-soothing swaying back and forth relentlessly would infuriate his ten-year-old brother, Tony, until Johnny managed to soothe himself to sleep each night. Tony would then become comatose, at last, having endured that rocking until exhaustion intervened. Johnny also slept with his invisible friend ‘Ibi’, so their bed was somewhat overcrowded.
Ruin, the oldest, had a bed to himself, a sign of seniority, an acknowledgement of his waxing ‘teenhood’, until that interloper arrived.
Here, let me (that personal pronoun again) interject, by way of adding a warning. It’s simple really, and I am directing it towards all parents, of all persuasions and ilks, gender preferences, and identities. It’s blindingly elementary, an iteration I know. Please, never put a mature male in bed with an immature child, no matter how much you trust this male, no matter how close the family relationship might be. But I guess if I was being both fair and honest, I would have to extend this to include all maturated individuals regardless of gender or self-identification. My, perhaps unfair, focus on the male abuser here is because this was the case, both as far as my mother and myself were concerned, those wayward uncles. But then this isn’t about me, so I apologise for any presumptions made.
Ruin did not want to share his bed.
Yes, Ruin was doing okay. He knew it wasn’t Rack’s job to take the sadness away. How could it be? Anyway, he was doing exactly that himself, and it was about time, in every possible meaning of that phrase. It was about time itself, indeed, nothing more, nothing less. So not counting on any, a godly and honest state if ever there was one, he would get on with it until he no longer could. There’s a definition of fulfilment there, that recognition of oneself as that veritable elephant surfing on the fabled edge of that infinite black hole, and writing this out made him happy, elated even. For what it’s worth, it records itself anyway, endlessly, and anything the universal you or I might choose to add is simply non-essential extra, that ‘Froth on a Daydream’ which Boris Vian liked to write about. It is written for the self, a gift. He was looking at Vian again for a reason, or at least was planning to, it having once been important to him. A new copy sat on his emptying shelves, quietly reverberating. Hum diddley hum. This hum was once beautifully described as ‘the music of the spheres’.
There is there, there.
Anyway, back to those words of advice, my abridged handbook for would-be parents.
Do not circumvent the grooming, do not make it unnecessary by placing a potential predator and a victim in a dark, and silent, bed together. Whilst I am not going to dissect what happened on that mattress, I am going to look at why a child might have erroneously projected that grooming onto his mother for almost 60 years. There’s the crux, Rack, that mistake, that almost lifelong, retarding, projection that might have turned a 68-year-old child into a storyteller.
It was almost impossible for that son to describe that mother, to find the words, I mean. But he was going to try. There was no malice there, and she wasn’t stupid. Being stupid and ignorant are not the same thing. But then the whole story is also tinged with her innocence, something which can often be confused with ignorance, but here they were intertwined, and she had no way to pick them apart. These traits were very much part of her Gordian Knot, that imponderable she had inadvertently played forward.
To go further he knew he was going to have to do it alone. He was going to have to, temporarily hopefully, let Rack go as well. He knew that it was going too far, and could even be triggering, to use a woke expression, for her. It was almost going too far for himself, even. It felt like an essential step, so he would take it. This would constitute a huge, and frightening, departure, a rupturing, after 25 years of corresponding. He was going to go back alone. She knew where he was, he knew where she was, that would have to be enough for now.
There is always that cracked open window here, letting some air in, and stench out.
That will be enough in this interim, he guffawed quietly to himself, recklessly Rackless, perhaps, but enough for now.
Rack: Have been thinking. And just tell me to fuck off if you disagree or don’t care, but I feel you should be writing in the first person.
Ruin: I will work that out, now, or soon. I write in the third person when it becomes too difficult to write about, to get some distance. I now sort of know I can write it, so I better get on with it. The first person might be more immediate, I guess, but I was trying, to a degree, to avoid writing a straight-forward memoir. Anyway, this does need sorting out before I really sit down to it. I think I have the bare bones together now, and need to work on the form it's going to take. I am feeling like withdrawing more to do it, but that frightens me too.
Rack: I absolutely get that. And the fear of withdrawing to do it too. Onward. I get so stuck on the small stuff that I cannot proceed at all, so it would be safe to ignore me. Sending love.
Ruin: I am not at all sure yet which direction it is going in, in so much as I don't really want to write a 'novel' or a 'memoir'. I am thinking of it as more of connected 'essays', than anything else. Essays on a theme, personal essays, even, perhaps lyrical essays, I am not sure. For now it's just writing. It will include these, Immediate messages, emails, stories, confused memories, and ramblings about ideas, 'drivers', and whatever. There will even be images. The person they are written in can change. I realised that in the writing to you, it should always be in the first person, directly written to you, that personal. But in my enthusiasm found myself sending you some of the 'Ruin (he) had a good wank and fell asleep' stuff. I put all that on Flickr anyway, so you know where it is. I still revolve around images, so I will continue to work there. It is my way, as unorthodox as that might be, and it's more or less private there anyway. I like that promiscuousness, that slightly ajar window, so something can creep out or in, and catch me unawares. It is my only 'Meta' space.
I say you know where it is there, but it is now quite hidden. I am working under certain images, add text most days, but these are older images. Only newly added images get attention so these more or less go unseen, as the text develops. I leave little clues but one would have to be quite intrepid to find them.
The title, 'A Less Comforting Narrative', refers to the image, and not to the exchange under it.
Rack: It’s always an act of faith and you are writing, that’s what counts. The idea of writing essays might be very freeing.
But Rack, there is another crux there too, another layer I need to look at, and that is the idea of the self as a ‘groomer’. I am not at all sure why I attack these ideas head on, but it seems I do, or have to (am driven to), at least. OK, perhaps I make cack-handed efforts at this, perhaps there is delusion there, but this is something I have to do, if I am going to be as honest as I can be. This is grooming, this writing I mean, it is enticing, and almost demanding, responses. It appears I might feed off responses, and this is somewhat alarming. As usual, confrontation seems the only way forward, not just to recognize something but to actively attempt to disempower it. This might demand another step, a sort of extension of that quarantine which I have already noted as possibly a way forward. It feels like I should write to you, and not send what I write. In short, I don’t know my own motivations, let alone trust them. I don’t even know if they are mine. I recognize a group of possibly powerful drivers, besides the common or garden ones of background, abuse and general upbringing. All these are more or less universal, perhaps the abuse aspect was more extreme. Then there are the added influences of a sexually generated plague, this we share, and the drugs needed to control that scourge/gift. There is also residual anger, perhaps, at being a ‘failed’ artist, at the aborted attempts I made to try to communicate. This is also more often the case as not, considering the overabundance of ‘Artists’ floatingly enjoying poverty and rejection globally. To attempt to turn that into a ‘La Vie Bohème’, at the age of 68, would border on the farcical, though that in itself might be funny enough to create a page-turner.
In July, Thalia wrote to me:
“Yes, It's always interesting when communication happens, but it is also alright with me when it doesn't, for any reason. Nobody can be a perfect Victorian-style correspondent now, even I can't.”
Thalia, by another name, is one of those 4 women you commented on, relative to this idea of re-building myself, those ‘good mothers’, those substitutes I have been busily generating all my life. I see that now as a type of grooming, not conscious in the doing of it, but decipherable in retrospect, that looking back I seem to be up to.
Of course, you sit there, the ‘Mother Superior’. Next question, are you getting anything out of this? If not, tell me. I will stop writing to you, in fact I won’t. I will write to you in private, but not send it, I mean. I would continue to post the writing where I habitually post it, my afore-mentioned public/private Meta space, that chink of an open-window. This would mean that if you were ever curious you could find it there.
I know how relentless I can be, and I also know how exhausting this can be. I am acknowledging this, at last. Let me know what you think so we can begin this next phase in a way that would ensure that there was no grooming in the doing of it.
Rack: I need to concentrate on my own work. As is my habit, I get too involved in other people’s stuff in order to avoid my own. It would be awful to never hear from you, maybe there is somewhere in between.
Ruin: Yes, I couldn't stand not being in contact. I just need to rein in, to control my need to share, to get approval, awful 'boy stuff'.
Rack: god we might be growing up!!!!
Ruin: you know I hang on your every word, and can generate 1,000 words from ten from you. But yes, I can do it alone. But it's better with you. But I want you to do your work, not hinder you.
It's time to grow fucking up, for me anyway, you decide when it's your time. 68, little boy lost hasn't got the same appeal. I can't help but think I can do this quicker; I have all the raw material.
‘Don't Confront Me With My Failures’.
I am so pleased to have gotten here, this plateau of seemingly controllable desire. This burgeoning hormonal hiatus, brought on by years, disease, and the medications for the same ‘affliction’. Even surviving thus far seems somewhat miraculous, from that point of childhood abuse to this unexpected seniority, an adulthood of sorts. It was almost arrived at through no obvious intervention of my own, but there may be some evidence there that could suggest differently. It would seem that all energies were set in self-destruct mode. There was so much luck involved in generating that continuance, but there were also interventions, practical ones, like the leaps and bounds made by science in this age we live in, but also the intervention of loved ones, not family, but those rather who recognized an aspect of 'self' in the 'other' along the way, and stopped long enough to develop mutual caring.
These writings are dedicated to two of these paragons. Rack, the titular, and ‘Hem Binnen’, the Dutch ‘Him Indoors’ who saved my life.
As to my failings, I know them intimately and will expose them in all their tawdriness as I continue.
"There was an old man named Michael Finnegan
He had whiskers on his chinnegan
The wind came along and blew them in again
Poor old Michael Finnegan"
Begin Again.
Fail again, Fail Better, as our fellow countryman, that other writer in Paris, would have it.
But then beginning again is just moving forward.
Ruin, Ruin, Ruin, what in god’s name were you up to? Neither of us believe in that geezer with the grey hair, on a cloud, but my exasperation needs letting out, so there he sits omnipotent. Just so you know, I was watching all those 68 years, and I can clearly see the stories you have been telling yourself. It’s almost as if I had nothing better to do than watch over you. But, I guess, someone had to, and that judgmental geezer with his tablet of ten regulations wasn’t really up to that job, now or then, was he? So, I hung around watching, and more or less saw it all, except for those times I might have been comatose in a Ketamine or alcohol haze, beside you. You may have gotten up to some shenanigans at those junctures when I wasn’t exactly compos mentis. My apologies if I missed out on any of your multitudinous ‘calls for help’. None of us are perfect, as you well know. Before we start, get going that is, I should also say that I intend hanging around, watching over you, until your sticky, or otherwise, end. I wouldn’t miss that unravelling for all the gilt bronzes in Tibet. I am in it for the long run, as they say, whoever 'they' might be. I know you are having those memory holes, those vast and growing ever-expanding black holes, but don’t worry there, Ruin. I think I can help out with this, even. You see, I kept a written record, I know, sneaky, but it’s the nature of the graphomaniacal beast, one of my own little foibles that might actually aid and abet your storytelling. I believe we might have shared that letter writing mania, that drive to communicate through correspondence, but we have never really written to each other, have we? I suspect that is about to change. I hope so anyway.
Rack, Sorcha and Thalia inspired you to write, I can see that, mostly by being able to tolerate you, it would appear. Perhaps you brought out a mothering aspect in their natures when they saw you in some considerable distress relative to that early abuse. Perhaps it was something else too, some mutual need. There were others too, mostly female others, those correspondents, with the exception of Jonathan, who would be deserving of a separate story, perhaps. Rack spoke of them as the ‘Good Mothers’, those interventional women, those lifesavers.
Which more or less takes us to the ‘invisible man’, that centre of those black, expanding, holes, those memory lapses, the ‘Good Father’, or any father at all for that matter. He was purportedly there, constantly in the background, and often used as a threat, but he was there. I seem to remember you even put some photographs of him up on your antiquated Meta site, Flickr. I do see that there might be an absence there, a vacuum, and I have seen all the extremes you have gone to fill that infinite hole. So here I am, a Nelson Eddy to your Jeanette MacDonald (I know, camp and hopelessly dated, I am sorry about that), a top to your bottom, as Jonathan would have it.
Write to me, I will write back. Just don’t call me ‘Daddy’, that’s just one step too far, and I know, and understand, your tendency to always overstep those boundaries. I am willing to play at being the ‘Good Father’, until you learn to do that for yourself. I really wouldn't do this for anyone else in this whole wide world, so hopefully this will help you begin to feel better about yourself.
Onwards and upwards as the aforementioned 'they' like to say, tomorrow being the first day of the rest of your life and all that cliched palaver. I will do my very best to rein all that corn in as we proceed, a struggle I know. I do believe we might have a job to do, and It's way beyond time to get on with it.
I've got your back, for what it's worth.
Best Regards,
Top
25 September 2022
Dearest Top,
Embracing the fear of possibly going full Ham, Shem and Japheth, I am going to have to name you. I can’t call you 'Top' for the duration of our correspondence, disregarding the reality that the Top/Bottom synergy thing doesn’t even hold anymore, now that one is post-gay, post-sex, and approaching post-everything, what with oblivion waving tantalisingly, as it is, from the border of that widening gyre (tips hat towards W.B.) of our beloved ‘event horizon’. I think I have even found a name for you. Its partially catholic, even, from that miasma of childhood memories, that “Thou art Peter, and upon this rock I shall build my church, and I will give to thee the keys of the kingdom”.
Okay Rock, I am giving you the keys. You, for a while anyway, can be the designated driver, Petrus, that's you, that dependable rock, rock of the walk, even, rock of ages, my Tio Pepe port in a storm, my fellow geriatric mariner. Lash me to your, larger than average, mast, we're off.
Welcome to Rack & Ruin, and Rock! It does have a certain alliterative ring, n'est-ce pas? (TYFTC). Fasten your seatbelts, we might be in for somewhat of a bumpy ride.
Deliriously yours,
Queerqueg von Lederhosen
PS: Are you sure this device works for blocked sinuses?
PPS: Relative to the acronym used in this photoplay, please see photo below, entitled: L.G.B.T.Q.I.A.H.I.V+O.A.P
It ain’t heavy, it’s my acronym.
Dearest Wuufus Wainscotting,
Sorry to her about your troat. Don’t they be at the doing of the blessing of that same gorge anymore, at all, at all? Probably not, I would guess. Perhaps the only church what did it is now boarded up, or turned into a leisure centre where they give Irish dancing lessons to all those young, eager, coiled-springy girls, with the revolving legs and primary-colour gúnas (Gaelic for frocks), in plastic ringlets. You know the ones; they make those Dallas Cowboy’s cheerleaders girls look like vestal virgins, pushed on by their mammies, hello Bernadette Peters, to excel in all that leaping and jiggery-pokery, moving downstage like one of those roman phalanxses, putting the fear of God in every daecent catolick. Anyway, I diverge.
Talking of Catholics, no, you ain’t Rock. Rock’s his name, not Peter, or Petrus, or any of those Roman shenanigans, just clear old plain, and sturdy, ‘Rock’, as in that island lodged between the East River, and the Hudson (where I met my beloved Rack), if you get my drift, and the rock of me birth, that emerald-green one you are presently lodged up the backside of. I will admit he is partial to the odd glass of Theo Pepys, and has been known to take an occasional dash along the boreens of the Adirondacks brandishing that emblematic, blue-striped axe. That Daniel Dye Sluice could play him in a moving picture extravaganza, ‘The Last of the Tops’, or somesuch, Oscar fodder no doubt, probably to be found, eventually, in the ‘Science Fiction’ section of our favourite ‘Blokebuster’, down that windy old boreen of a bog road.
And what does every poor Irish boy need, dare I say, what does every boy need? I answer here and now, without much hesitation, other than the time it takes to take a gulp of coffee, with a slice of me iced-duck, so that I can take me slew of morning pilules; every boy needs a Rock. You can see that I am substituting, intermittently, the ‘me’ for ‘my’. I do believe I might be enjoying heading for a little regression, and sure why not, on this fine rainy Amsterdam morning? There’s neery a rock here, on this damp sponge of a low-lying place, so a lad would have to be going about inventing his own boulder to support him. And that is simply what I do be doing, as Frank S. used to like to sing.
Do be, do be, do, what were the chances?
But I regress. Where was I?
I remember. I was in Amsterdam about to take me ‘Daddy’s little helpers’, those much-loved lifesavers (said pilules). All praise science and all that palaver. I sit here pin-cushioned, enjoying the wonderful side-effects of the Monkeypox vaccine, and looking forward to when I can enjoy the same from the latest Covid update. Unfortunately, I have to wait a month for that second one, a recommended period of time between that first and second vaccine to ensure they don’t conjoin in some diabolical conspiracy to turn me into a 4G antenna, or something similar.
Pillar of salt, Lot’s wife’s lot, and how’s your mother?
I don’t think for a minute that that naughty Mr. Gates is out to chip me. As I said, pincushion here, and if he felt a yearning to chip yours truly, he could have had me eons ago. Have at it, Bill. Take me, I was, formerly, anybody’s anyway, writing bad cheques willy-nilly.
And breathe.
‘Comhbhrú na cruinne ina carraig, agus rolladh i dtreo ceist ró-mhór í’, (trans: Compress the universe into a rock and roll it towards a bloody huge question) as the plagarised ancient Irish bard might have warbled, and more than likely did.
No, it isn’t that Rack is non-responsive, it’s more that I am giving her a break from all my 'raiméis' (Gaelic for general doo-doo, shite for want of a better word). It's all been 'ri ra agus ruaile buaile', (gaelic for a gas craic) as far as I am concerned. We have chewed the cud now for 35 long, wonderful, and somewhat excruciating years. That’s not altogether true. We lived on that same rock of Manhattan for 11 years, then wrote to each other for 24 years after that. There are probably a million words lurking there. I think that you recognize that I love letter writing, or it’s modern equivalent anyway, the email. The problem is that the unwieldy words are there, and they are just a part of what lurks on my hard-drive, and I suspect it’s going to take my ‘Rock’ to sort them out. Rock has a pithy character, he takes no prisoners, that tough-love stuff, that ability to tell you when you are being an eejit. Ruin needs Rock more than I do, possibly (oops, reality check there). Anyway, Rack and Ruin could chew the cud relentlessly forever, they could easily become that universal methane generator, much feared of by the powers that do be sitting there Canute-like, holding the tide back, in Brussels.
Carraig is the Irish word for Rock, just so you know. Would that not be a great ‘secret’ name, one to make any mammy proud? “Come on over here, darling Carraig, and let me wipe your nose wit me sleeve, you’re snottin all over de kip”. It doesn’t get much better than that in my book. Did you know that kip is the Dutch for chicken?- just saying.
I used to love, back on that old Manhattan Rock, when Rack used to croon "It's not your frock my dear", then look at me as if wisdom had been imparted. Rack knew how to make Ruin laugh, it was sort of a mutual thing. It was some 'Hibernafold', sweep me into your fold my dear, understanding stranded between laughing and screaming, that wondrous type of hysteria, infectious, scary, and lovely (Oxford comma usage there, blimey). Pronouns be damned, we know who we are. A pox on all your pronouns, here's to universal interchangeability!
Mise Lemas,
Ruin O’ Carraig (Gaelic for Ruin, son of Rock)
It’s time to get back to that ‘crux’ as Rack called it. It will be slightly different this time, as I won’t be telling it to her, I will be telling it to myself, and to Rock, perhaps. Perhaps this part needs looking at, not only from Ruin’s viewpoint, but from that slightly cynical over-arching perspective that he might be able to bring to this dissection, this evisceration, this vomiting up. I guess it isn’t really about what happened anyway, I mean the details of what happened, these I won’t be telling, but rather the reactions to these stimuli on that rather delicate entity that the child, Ruin, was. He was a stammering wreck of a neglected child, and this was the first time anyone had ever paid any attention to him There was nothing in his arsenal to deal with the repercussions, and no one available who might proffer some help or even a suggestion of an explanation. It happened in cold darkness, and in silence. It happened in his gut.
It was most definitely where it happened, there, in the pit of his stomach. He still remembers that feeling, vividly. Yes, that’s present tense, remembers, not remembered. That stays forever, at least for the forever that describes the length of a life, but it can also be projected into a future, through these words, beyond that ‘life’s sentence’. Technically apparently, the hippocampus shrinks, and entombs the memory, creates an imprint that asserts itself for a life’s duration. That’s the sentence, that’s the imprisonment. And why would you want to project that into the future, that delicately butterflied stomach, the answer would be simply to give it a description, to, perhaps, proffer that absent help, or a suggestion of an explanation.
He/I/we/they needed Rock there to help explain it to him. He loved that grab-bag of pronouns, a new freedom generated by contemporary politics, which would allow him to seamlessly segue from one to another. Rock could provide the ‘You’, that objective overview, perhaps. He always loved that wonderfully funny narcissistic joke: I am getting sick and tired of relentlessly talking about myself, can you take over and talk about me for a while?
Okay Rock, do you want to take over, to give a kid a break?
Come on “Rock of Ages, cleft for me,
Let me hide myself in Thee”
1 Oct 2022, 3.08PM CEST
Thalia,
Strange this idea of letter-writing. I do see it has been excessive, something I have always done too much of, finding some validation there, I would guess. In a way, I want to turn that around. Perhaps I have been inflicting my ‘graphomania’ on others for two long now and it’s time to take responsibility for that myself. I know it’s too easy a diagnosis, one of those that was bandied about some years ago, another over-arching description that, perhaps, doesn’t mean much. That’s something I learnt from you, the need to circumvent easy characterisations.
Your: “Yes, It's always interesting when communication happens, but it is also alright with me when it doesn't, for any reason. Nobody can be a perfect Victorian-style correspondent now, even I can't.”
That was somewhat of a turning point for me in this, that note, it worked for me. It set me of on some realisation of what I might have been getting up to, over the last few years, and how this might have been somewhat unfair. You probably saw that acknowledged already under ‘A Less Comforting Narrative, (Turku, Finland)’, as I know what a sleuth you can be, acknowledging your “I saw!”. I must admit that I like that you saw.
Yes, I guess at some point there might be editing, heavy editing, I imagine, but I am not feeling at all, at the moment, that this is my job. I feel like I am still working through it and into it, getting the substance of it all together. I am currently at that ‘abuse phase’, I have been trying to explain to Rack that my mother is not to blame, and neither was my father, they were just carrying on what they knew, their abuse and abandonment. The more I move on the more I realise I have to talk about universal ‘innocence’, and when I say universal, I mean exactly that, a forgiveness that pardons Jeffrey Dahmer and Adolf Hitler, even, those unspeakable outrages against decency and humanity. This ‘innocence’ doesn’t negate the need for absolute quarantine in cases such as these. For what it’s worth I hold no truck with death sentences, no matter how extreme the actions of the perpetrator of the outrage. It’s a strange journey, that getting around to forgiving everyone so you can forgive yourself, but that does seem to be what I am up to, so I will take it as far as I can. It feels like a good, a necessary, journey.
I have been spending the last week releasing Rack, letting go, trusting. Then lo and behold, along came Roc
I had no idea what to expect at Yalding, either the town or church. Jools realised it was near to West Farleigh, so we went to investigate.
Across what looked like a canal and then the river via an old pack bridge, with the tower of the church on the far bank.
The town, or this part of it, stretched either side of the High Street, and once parked, we approach the church down an alleyway and I see the porch doors open; a good sign.
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The little cupola on the west tower is topped by a weathervane dated 1734, and summons us to a large church, heavily restored in the 1860s, but worth travelling a long way to see. The nave roof has two interesting features - one is a form of celure or canopy of honour over the third bay from the west. It must have served some long-forgotten purpose. At the east end of the nave there is a real Canopy of Honour in its more usual position over the chancel arch. The south transept contains many interesting features - niches in the walls, bare stonework walls and a good arcaded tomb chest recessed into the south wall. There is a telling string course that suggests a thirteenth-century date, although the two windows in its east wall are Decorated in style. The most recent feature in the church - and by far the most important - is the engraved glass window in the chancel. It was engraved by Laurence Whistler in 1979 and commemorates Edmund Blunden, the First World War poet. It depicts a trench, barbed wire, a shell-burst and verses from Blunden's poems. This feature apart it is the nineteenth-century work that dominates Yalding - especially the awful encaustic tiles with arrow-like designs, the crude pulpit with symbols of the evangelists and the poor quality pews. The glass isn't much better, the Light of the World in the south chancel window being especially poor, but the south window of the south transept (1877) showing scenes from the Life of Christ redeems the state of the art.
www.kentchurches.info/church.asp?p=Yalding
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YALDING.
NORTH-WESTWARD from Hunton lies Yalding, antiently written Ealding, which signifies the antient meadow or low ground.
Most of this parish is in the hundred of Twyford, and the rest of it, viz. the borough of Rugmerhill, is in the antient demesne of Aylesford. That part of this parish, which holds of the manor of West Farleigh, is in the borough of West Farleigh, and the borsholder thereof ought to be chosen at the court leet there, and so much thereof as is held of the manor of Hunton, is in the borough of Hunton, and the borsholder thereof is chosen at the court leet there; and the inhabitants of neither of these boroughs owe service to the court holden for the hundred of Twyford, within which hundred they both are; but at that court a constable for that hundred may be chosen out of either of these boroughs.
THIS PARISH lying southward of the quarry hills, is within the district of the Weald. It is but narrow, but extends full four miles in length from north to south, the upper or northern part reaches up to the quarry hill adjoining to West Farleigh, near which is Yalding down, on which is a large kiln for the purpose of burning pit coal into coke, which is effected by laying the coal under earth, and when set on fire quenching the cinders; the method is used in making charcoal from wood, the former particularly is much used in the oasts for the drying of hops, so profitably encouraged in this neighbourhood. Below it, near the river Medway, its western boundary in this part, opposite to Nettlested, stands the seat of Sir John Gregory Shaw, bart. a retired, but not an ill chosen situation. It was for several generations the residence of the family of Kinward, which from the reign of king Henry VIII. was possessed of good estates in this parish and its neighbourhood, and bore for their arms, Azure, on a bend or, three roses gules, between three cross-croslets, fitchee argent. Robert Kenward, esq. of Yalding, resided here, and dying in 1720, was buried with the rest of his family in this church; he left a son John, and several daughters, of whom the third, Martha, married the late Sir Gregory Page, bart. and died S. P. John Kenward, esq. the son, died in 1749, leaving by Alicia his wife, youngest daughter of Francis Brooke, esq. of Rochester, one daughter and heir Alicia, who carried this seat and a considerable estate in this neighbourhood to Sir John Shaw, bart. late of Eltham, whose eldest son, Sir John Gregory Shaw, bart. is the present owner of it, and resides here. (fn. 1). In this part of the parish the land is kindly both for corn and hops, of which there are several plantations, and round the down there are some rich grass lands, but further southward where the parish extends to Brenchley, Horsemonden, and Mar den, it is rather a sorlorn country, the land lying very low, and the soil is exceeding wet and miry, and much of it very poor, and greatly subject to rushes, being a stiff unfertile clay; the hedge rows are broad and interspersed with quantities of large spreading oak trees.
The river Medway flows from Tunbridge along the west side of the upper part of this parish as mentioned before, there are across it here two bridges, Twyford and Brandt bridge, leading hither from Watringbury, Nettlested and East Peckham; a small stream, which comes from Marden, and is here called the Twist, flows through the lower part of this parish towards the west side of it, and joins the main river at Twyford bridge, which extends over both of them; another larger stream being a principal head of the Medway flowing from Style-bridge by Hunton clappers, separating these two parishes, joins the main river, about a quarter of a mile below Twyford bridge; on the conflux of these two larger streams the town of Yalding is situated, having a long narrow stone bridge of communication from one part of the town to the other, on the opposite bank of the Hunton stream. Leland who lived in king Henry the VIIIth.'s reign, calls it a a praty townelet, to which however at present it has no pretensions. The church and court-lodge stand at the north end of the town. A fair is held in it on WhitMonday, and on October 15, yearly. The high road over Teston bridge, and through West Farleigh, leads through the town, and thence southward along the hamlets of Denover and Collens-street to Marden; at a small distance from the former is the borough of Rugmarhill, esteemed to be within the antient demesne of Aylesford, belonging to Mrs. Milner.
Adjoining the town southward is Yalding lees, over which there is another high road, which leads from Twyford bridge, parallel with the other before-mentioned, along the hamlet of Lodingford, and thence through the lower part of this parish towards Brenchley, near the boundaries of which in this parish is an estate still called Oldlands, which appears in king Edward II's reign to have been part of the demesne lands of the manor of Yalding, for he then confirmed to the priory of Tunbridge a rent charge to be received out of the asserts of the old and new lands of the late Richard de Clare, in Dennemannesbrooke, which he had given to it on its foundation; lower down, close to the stream of the Twist, is the manor house of Bockingsold, the lands of which extend across the river into Brenchley and Horsemonden and other parishes.
A third high road over Brandt bridge passes along the western bounds of this parish, over Betsurn-green towards Lamberhurst and Sussex.
A new commission of sewers under the great seal, was not many years ago obtained to scour and cleanse that branch of the river Medway, or if I may so call it, the Yalding river from Goldwell in Great Chart, through Smarden, Hunton, and other intermediate parishes to its junction with the Rain river, at a place called Stickmouth, a little below the town of Yalding.
The commissioners for the navigation of the river Medway, about twenty years ago, made a navigable cut or canal, from a place in the river called Hampsted, where they judiciously constructed a lock to a place in the river near Twyford bridge, where they erected a tumbling bay for the water, when at a certain height, to pass over. The contrivance of this cut from one bend or angle of the river to the other, is of the greatest utility to the navigation, by not only shortening the passage, but by baying up a convenient depth of water, which they could not have had along the lees, and other adjoining low lands on each side of that part of the river, which is avoided by it, or at least not without a very great expence.
At the river here the barges are loaded with timber, great guns, bullets, &c. for Chatham and Sheerness docks, London, and other parts, and bring back coals, and other commodities for the supply of the neighbouring country.
In 1757 a large eel was caught in the river here, which measured five feet nine inches in length, and eighteen inches in girt, and weighed upwards of forty pounds.
THE MANOR OF YALDING, or Ealding, as it was usually written, was, after the conquest, part of the possessions of the eminent family of Clare, who became afterwards earls of Gloucester and Hertford, (fn. 2) the ancestor of whom, Richard Fitz Gilbert, came into England with William the Conqueror, and gave him great assistance in the memorable battle of Hastings, and in respect of his near alliance in blood to the king, he was advanced to great honor, and had large possessions bestowed upon him, both in Normandy and England; among the latter was this estate of Yalding, as appears from the survey of Domesday, taken in the 15th year of the Conqueror's reign, in which it is thus entered, under the title of Terra Richardi F. Gislebti:
Richard de Tonebridge holds Ealdinges, and Aldret held it of king Edward, and then and now it was taxed at two sulings. The arable land is sixteen carucates. There are two churches (viz. Yalding and Brenchley) and fifteen servants, and two mills of twenty-five shillings, and four fisheries of one thousand and seven hundred eels, all but twenty. There are five acres of pasture, and wood for the pannage of one hundred and fifty hogs.
In the time of king Edward the Consessor, and afterwards, it was worth thirty pounds, now twenty pounds, on account of the lands lying waste to that amount.
The above-mentioned Richard Fitz Gilbert, at the latter end of the Conqueror's reign, was usually called Richard de Tonebridge, from his possessions and residence there, and his descendants took the name of Clare, for the like reason of their possessing that honor. His descendant, Gilbert, son of Richard de Clare, earl of Gloucester and Hertford, owned it in the reign of king Henry III. and in the 21st year of Edward I. he claimed before the justices itinerant, and was allowed all the privileges of a manor.
¶Gilbert de Clare, earl of Gloucester and Hertford, his son, by Joane, of Acres, king Edward I.'s daughter, succeeded to it, and dying in the 7th year of king Edward II. without surviving issue, his three sisters became his coheirs, and on the partition of their inheritance, this manor, among others in this county, was allotted to Margaret, the second sister, then wife of Hugh de Audley, junior, who in the 12th year of Edward II. obtained for his manor of Ealding, a market to be held here weekly, and a fair to continue three days yearly, viz. the vigil, the day of the feast of St. Peter and St. Paul, and the day subsequent to it. He died in the 21st year of it, holding this manor, which he held for his life, by the law of England, of the king in capite. He left an only daughter and heir Margaret, then the wife of Ralph Stafford, who in her right became possessed of the manor of Yalding, and was a man greatly esteemed by king Edward III. who among other marks of his favor, in his 24th year, advanced him to the title of earl of Stafford.
After which it continued in his descendants down to his great grandson, Humphry Stafford, who was created duke of Buckingham anno 23 Henry VI. whose grandson Henry, duke of Buckingham, having put himself in arms against king Richard, in favor of Henry, earl of Richmond, and being deserted by his army, had concealed himself in the house of one Ralph Banister, who had been his servant, who on the king's proclamation of a reward of 1000l. or 100l. per annum, for the discovering of the duke, betrayed him, and he was without either arraignment or judgment, beheaded at Salisbury.
YALDING is within the ECCLESIASTICAL JURISDICTION of the diocese of Rochester and deanry of Malling.
The church, which is a large handsome building, consists of three isles and a large chancel, with a square tower at the west end. Against the south wall in it is a very antient altar tomb, which has been much desaced, on which is remaining, Ermine, a bend gules. There was formerly a brass plate on it. On a large stone in the middle isle, is a memorial for Robert Penhurst, descended from Sir Robert Penhurst, of Penhurst, in Suffex, who died in 1610. The arms, on a shield, a mullet. In the chancel there is a handsome monument for the family of Warde, who bore for their arms, Azure, a cross flory or, and one for the family of Kenward, in this parish. In the pavement of the church are several large broad stones, a kind of petrifaction of the testaceous kind, dug up in the moors or low lands in this parish.
Richard de Clare, earl of Hertford, gave the church of Aldinges, with the chapel of Brenchesley, and all their appurtenances, in pure and perpetual alms, to the priory of Tunbridge, lately founded by him.
Gilbert de Glanvill, bishop of Rochester, who came to that fee in the 31st year of king Henry II. confirmed this gift, and granted, that the prior and canons should possess the appropriation of this church in pure and perpetual alms; saving a perpetual vicarage in it, granted by his authority, with the assent and presentation of the prior and canons as follows:
That the vicar should have the altarage, and all obventions, and small tithes belonging to this church, and all houses, which were within the court, and the land belonging to the church, together with the tenants and homages, and the alder-bed, and the tithes of sheaves of Wenesmannesbroke, and the tithes of Longesbroke, of the new assart, and the moiety of meadow belonging to the church; all which were granted to him, to hold under the yearly pension of two shillings, duly to be paid to the prior and canons; and that the vicar should sustain all episcopal burthens and customs, as well for the prior and canons as for himself. And he granted to the prior and canons as part of the appropriation, the tithes of sheaves of this church, excepting the said tithes of Wenesmannesbroke, and of Longebroke; and that they should have the moiety of the meadow belonging to the church, with the fisheries, and the place in which the two greater barns stood, with the barns themselves, and the whole outer court in which the stable stood, with the garden which was towards the east, and the small piece of land which lay by the garden, and the rent of four-pence, which ought to be paid yearly to the court of Eyles forde; reserving to himself the power of altering the endowment of this vicarage, if at any time it should seem expedient; saving, nevertheless, all episcopal rights to the bishop of Rochester, &c. (fn. 16)
The church of Yalding, together with the advowson of the vicarage, remained with the priory of Tunbridge, till the suppression of it, in the 17th year of king Henry VIII. when being one of those smaller monasteries which cardinal Wolsey had obtained for the endowment of his colleges, it was surrendered into his hands, with all the possessions belonging to it.
After which the king granted his licence to him, in his 18th year, to appropriate and annex this church, among others of the cardinal's patronage, to the dean and canons of the college founded by him in the university of Oxford. But here it staid only four years, when this great prelate being cast in a præmunire in 1529, the estates of that college were forfeited to the king, and became part of the royal revenue.
¶Queen Elizabeth, in her 10th year, granted the rectory or parsonage of Yalding, and the advowson of the vicarage, for thirty years, to Mr. John Warde, at the yearly rent of thirty pounds, in whose possession they continued till king James I. in his 5th year, granted the see of them to Richard Lyddale and Edward Bostock, at the like yearly rent, (fn. 17) and they soon afterwards alienated them to Ambrose Warde, gent. of this parish, son of John above-mentioned, in whose descendants they continued down till they came into the possession of three brothers, Thomas, of Littlebrook, in Stone; George and Ambrose, among whose descendants they came afterwards to be divided, and again sub-divided in different shares, one third part to captain Thomas Amhurst, of Rochester; one third of a third part, and a third of a sixth part to Mr. Holmes, of Derby; Mr. Ambrose Ward, of Littlebrook, and the Rev. Mr. Richard Warde, late of Oxford, each alike, and the remaining sixth part by the Rev. Mr. John Warde, the present vicar of this parish, who some years ago rebuilt the vicarage-house in a very handsome manner.
This rectory now pays a yearly fee-farm rent of thirty pounds to the crown.
It is valued in the king's books, at 20l. 18s. 9d. and the yearly tenths at 2l. 1s. 10½d.
There are two separate manors, one belonging to the rectory or parsonage, and the other to the vicarage of this church.
Outside of Merzouga, Morocco.
I wanted to spend a night in the desert. Between the fabled red Moroccan dunes.
It was not what I wanted as the location was not far enough from the world (only just about 1 km far from the tarmac).
These images are at the beginning of the dunes and yet they offer something so special when the sun sets.
This year went very differently from how I expected it to go: Moving to Omaha and resetting my life was much more challenging than I expected. Despite the difficulties that relocating posed, it has been a fruitful year. I've made a bunch of new friendships and strengthened some old ones; reintroduced myself to the photo scene in Omaha/CB while observing some major changes occur in my Ottumwa stomping grounds from afar. It's been a year of change and growth, and I hope that 2024 is filled with more opportunities for growth--and especially some opportunities to get out and shoot some trains with the usual suspects.
A wonderful sticky snow fell the night before I officially left Ottumwa for Omaha and presented some gorgeous morning photo ops on my way out of town. Here we have an empty coal train on the BNSF curving into downtown Ottumwa.
Herne, Herne Bay, Herne Green, Hernhill: all very confusing. THe frst three are at least near each other, and Hernhill has no "e".
Herne is on the Herne Bay to Canterbury road, which winds its way through the narrow streets of the town, making parking troublesome.
We came here not expecting it to be open, but there was a large friendly sign on the pavement, advertising a coffee morning. So, we drove into a nearby housing estate, parked up, and I rushed down, lest it closed before I got there.
A small group of people were in the north chapel, drinking coffee and eating slices of cake. One lady was interested in the church project, so we talked about the churches I had visited, and ones I have yet to see. And about Herne.
It is a big church, and I had to g round again and again as I spotted more and more details.
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A large, impressive and relatively little-known building of fourteenth-century date. Although nineteenth-century restorations have left us with a church that displays little patina it still contains much of interest. The chancel screen dates from 1872 and provides good comparison with the fourteenth-century screen of the north chapel which, unusually, has two east windows. The sedilia in the chancel take the form of a series of three multi-cusped arches descending to the west - although the Victorian floor level makes a nonsense of their height. The nearby piscina is fifteenth century. The east window and theatrical reredos are nineteenth century and form an impressive ensemble. There are some fine misericords incorporated into the Victorian stalls. On the north chancel wall is a good Easter Sepulchre - the memorial of Sir John Fyneux (d. 1525). The north chapel was a chantry foundation with its own priest and is connected to the chancel by a two-bay arcade and hagioscope. The rood loft stairway to the south of the chancel arch indicates that the screen did not run the full width of the church and that each of the chapel screens formed a separate construction.
www.kentchurches.info/church.asp?p=Herne
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HERNE,
OR Hearne, as it is frequently spelt, lies almost adjoining to Sturry northward, and takes its name from the Saxon word hyrne, or hurne, signifying a nook or corner. (fn. 1) There are five boroughs in it, viz. Stroud, Hawe, Hampton, Beltinge, and Thornden. The borsholders of these boroughs are subordinate to the constable of the upper half hundred of Blengate, who is chosen at the court-leet of Reculver, for two years, from this parish; and the three next succeeding years, one each in turn, from Reculver, Hothe, and Stourmouth.
THIS PARISH is situated about six miles northeastward from Canterbury, in a wild and dreary country; there is a great deal of poor land in it, covered with broom, and several wastes or little commons, with cottages interspersed among them. The soil of it is in general a stiff clay, and in some parts mixed with gravel, the water throughout it is very brackish. The southern part of it is mostly coppice woods, a considerable quantity of which belong to the archbishop. and are in his own occupation. There are thirty-seven teams kept in this parish. There are about seventeen acres of hops in it, and not long ago double that number, and these are continually displanting. It also produces much canary-seed, of which it has sometimes had one hundred acres. The rents, according to the land-tax assessment, amount to 1705l. according to the poor-rates, to 3179l. 10s. Herne-street is situated about the middle of the parish, and contains about sixty houses, among which are Stroud-house and the vicarage; also an elegant new house, built on the common, belonging to Mr. Lyddell. The church stands at the south end of it. Northward from it is Underwood farm, and opposite to it the parsonagehouse, formerly the residence of the Milles's. These are within the hamlet of Eddinton, in which, further on upon the road, is a new-built house, belonging to Mr. Edward Reynolds. Hence the road leads through Sea-street to Herne bay, which is very spacious and commodious for shipping. Several colliers frequent this bay from Newcastle and Sunderland, on which account there are two sworn meters here, and the city of Canterbury and the neighbouring country are partly supplied with coals from hence. There are two hoys, of about sixty tons burthen each, which sail alternately each week to and from London, with corn, hops, flour, and shop goods. A handsome mansion, with doors and windows in the gothic taste, has lately been built, and belongs to Mr. Winter. In 1798 barracks were built by government for the reception of troops, who were thought necessary to guard this part of the coast.
Leland, in his Itinerary, (fn. 2) says, Heron ys iii good myles fro thens (viz. Whitstaple) wher men take good muscles cawled stake muscles. Yt stondeth dim. 2 myle fro the mayne shore & ther ys good pitching of nettes for mullettes." The coast of the channel bounds this parish on the north side. South-westward from Herne bay is the farm of Norwood, formerly belonging to a collateral branch of the Knowlers, of Stroud house; and Sir William Segar, garter, in 1629, granted to George Knowler, of Norwood, in Hearne, kinsman and son-in-law to Robert Knowler, of Stroud, in that parish, descended collaterally from that family, these arms, Ermine, on a bend, between two cotizes, sable, a lion passant-guardant of the first, crowned, or, langued and armed, gules. From them it came by marriage to Tucker, and is now the property of the Rev. John Tucker, rector of Gravesend and Luddenham. Hence towards Swaycliffe, the country is very poor, wet and swampy, and much covered with rushes. On the opposite side of the parish, at a little distance between the street and Herne common, is the manor of Ridgway, formerly belonging to the Monins's and the Norton's, of Fordwich, from the latter it was sold to lady Mabella Finch, baroness of Fordwich, who gave it by will to her nephew Charles Fotherby, from whom it has come to Charles Dering, esq. late of Barham. On the hill, eastward of Herne street, is a wind-mill, built on the spot where once stood a beacon.
Archbishop Islip, in the 25th year of Edward III. obtained the grant of a market, to be held weekly on a Monday, and a fair yearly on the feast of St. Martin and the day afterwards, in this parish of Herne. (fn. 3)
The fair is now held on the Monday in Easter-week, at Herne-street; and there is another at Bromfield in it, on Whit-Monday.
THE MANOR OF RECULVER claims paramount over part of this parish, and the manor of Sturry over the remainder of it; subordinate to which is
THE MANOR OF HAWE, otherwise spelt Haghe, situated within the borough of its own name, which was held in the reign of king Richard II. by Sir William Waleys, whose only daughter and heir Elizabeth carried it in marriage to Peter Halle, esq. of this parish, who had two sons, to the eldest Thomas he gave the manor of Thanington, and to the youngest Peter he gave this manor, from whom it descended to his grandson Matthew Hall, who sold his interest in it to Sir John Fineux, chief justice of the king's bench in king Henry VII. and VIIIth.'s reign, who rebuilt the mansion of it, and afterwards retired to it, on account of its healthy situation. The origin of the family of Fineux may be best given in the words of Leland, who says, that "the name of Finiox thus cam ynto Kent about king Edward the 2 dayes: one Creaulle a man of faire possessions yn Kent, was a prisoner in Boleyne, in Fraunce, and much desiring to be at liberte made his keper to be his frend, promising hym landes yn Kent if he wold help to deliver him. Whereapon they booth toke secrete passage and came to Kent, and Creal performid his promise: so that after his keeper or porter apon the cause was namid Finiox. This name continuid in a certain stey of landes ontylle Finiox chief juge of the kinges bench cam that first had but 40l. land. For he had two bretherne and eche of them had a portion of land and after encresid it into 200 poundes by the yeare. One of the younger brothers of Finiox the juge died and made the other younger brother his heir. So that now be two houses of the Finiox, the heyre of Finiox the juge and the heyre of justice Finiox brother. Olde Finiox buildid his faire house on purchasid ground for the comodite of preserving his helth so that afore the physicians concludid that it was an exceeding helthfull quarter."
The judge's two brothers were, William, who was of Hougham, who died s. p. and Richard of Dover, where his descendants remained for many descents afterwards. They bore for their arms, Vert, a chevron between three spread eagles, or. (fn. 4) Sir John Fineux was a great benefactor to the Augustine friars, in Canterbury, and to the abbey of Faversham, and most probably to the priory of Christ-church, as his arms are carved on the roof of the cloysters there, and he chose the church of it for the burial-place of himself and wife. (fn. 5) By his first wife Elizabeth, daughter and coheir of William Apulderfield, he had two daughters and coheirs, Jane, married to Roper, and Mildred, to Diggs; and he had by his second wife an only son William, on whom he settled this manor, on which he afterwards resided, and died in 1557. He was succeeded in it by his eldest son John Fineux, esqof Herne, on whose death in 1592, Elizabeth, his only daughter and heir, entitled her husband Sir John Smythe, of Westenhanger, to the possession of it, whose great-grandson Philip, viscount Strangford, dying in 1709, Henry Roper, lord Teynham, who had married Catherine his eldest daughter, by his will became entitled to it. After which it passed in like manner as the manor of Sturry above described, to his descendants, till it was at length sold with that manor, in 1765, to the Rev. Francis Hender Foote, of Bishopsborne, whose eldest son John Foote, esq. now of Bishopsborne, is the present possessor of it. A court baron is held for this manor.
LOTTINGE, formerly written Louting, is a small manor in the north-west part of this parish, which was formerly belonging to the family of Greenshield, who lived at a seat in Whitstaple of their own name, now called Grimgill; from this name it was sold to Crispe, of Quekes, (fn. 6) and then again, after some time, to Monger, of Surry, who sold it in king Charles II.'s reign to Robert Knowler, esq. of Stroud-house, in this parish, in whose descendants it has continued down to Gilbert Knowler, esq. now of Canterbury, the present owner of it.
THE MANOR OF UNDERDOWNE, with the mansion of it, situated in Herne-street, within the borough of Stroud, was called, as Philipott writes, in early times Sea's-court, from the family of Atte-Sea, who were the antient possessors of it. John Atte Sea, of Herne, as appears by his will, died possessed of it in the 36th year of Henry VI. in whose descendants, resident here, it continued down to Edw. Sea, esq. who passed away, by sale, his manor, or mansion of Underdowne, to Robert Knowler, gent. of Herne, whose family had been resident in this parish as early as Henry VII.'s reign. He resided at this seat, which seems from thenceforward to have been called STROUD-HOUSE, and died in 1635, bearing for his arms, Argent, on a bend, between two cotizes, sable, a lion passant-guardant, crowned, or; and his descendants continued to reside at it down to Gilbert Knowler, esq. who removed from hence to Canterbury, where he now resides, and is the present owner of it. It is now inhabited by John May, esq. who married the only daughter of James Six, esq. of Canterbury.
THE MANOR OF MAKINBROOKE, the very name of which is almost obliterated, was situated in the northwest part of this parish, and was part of the antient possessions of the see of Canterbury, of which it was held by knight's service, by a family who took their name from it, in which it continued till Edward IIId.'s reign, but in the 30th year of it this manor had passed by purchase into the hands of Adam le Eyre, citizen of London, who that year gave it to Thomas Wolton, master or keeper of Eastbridge hospital, and his successors, towards their support. In the year 1528, Robert Atte Sea, of Herne, held this estate in fee, by the payment of a yearly rent (fn. 7) to the hospital. After his death it descended, partly in the male line and partly by two coheirs, to the family of Crayford. After which it came into that of Oxenden, in which it continued down, with the farm called Underdowne farm, situated in the hamlet of Eddington, to Sir George Oxenden, bart. who rebuilt the house, and his son Sir H. Oxenden, bart. now of Brome, is the present owner of this manor, and the farm of Underdowne before-mentioned.
Charities.
SIR WILLIAM SELBY, bart. in 1618, gave by will, for the use of the poor, a sum of money, which was laid out in land, vested in trustees, the rent of which has always been received by the parish officers, and is of the annual produce of 10l.
A PERSON UNKNOWN gave certain land for the use of the poor, the produce of which is received by the parish officers, and is of the annual produce of 10l. 5s. 8d.
THOMAS KNOWLER, gent. by will in 1658, besides other benefactions both to the church and the poor, gave land for the use of the poor, vested in trustees, the survivor unknown, and is of the annual produce of 1l. 10s. 5d. and likewise other land, vested in like manner, for the cloathing of the poor, the annual produce of which is 5l.
A PERSON UNKNOWN gave lands, for the use of the poor, vested in trustees, and is of the annual produce of 7s.
THOMAS HOALLES gave an annuity, out of land, vested in trustees, which is of the annual produce of 13s. 4d.
CHRISTOPHER MILLES, esq. of Herne, by will in 1638, gave to the poor the yearly sum of 3l. to be paid on the last day of August, being his birth-day, and to continue so long as the archbishop and his successors should continue the lease of the parsonage to any of his surname.
GEORGE HAWLET, by will in 1624, gave for the use of the poor, an annuity, charged on land, of the annual produce of 3l.
The poor constantly maintained are about ninety-five, casually thirty-five.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry or Westbere.
The church, which is exempt from the jurisdiction of the archdeacon, and dedicated to St. Martin, is a large handsome building, consisting of three isles and three chancels, having a well-built square tower at the west end, in which are six bells. The whole roof of this church is covered with lead, and embattled. The pillars between the isles are light and beautifully proportioned. The stone font is an octagon, very antient; on each compartment is a shield of arms, first, the see of Canterbury, impaling Arundel; second, obliterated; third, France and England; fourth, three crescents, within a bordure; fifth, three wings, two and one; sixth, three pelicans; seventh, on a chevron, three —; eighth, barry, three escutcheons. At the west end of the middle isle is a new-erected gallery, very neat. In the upper end of it are memorials of the Terreys, and of the Knowlers, of Canterbury, collaterally descended from those of Stroud-house, and of the Legrands, of Canterbury, descended from them. In the high chancel are three stalls, joined together and moveable. On the pavement a memorial, with the figure of a priest in brass, for John Darley, S. T. B. once vicar, and monuments and memorials for several of the families of Milles and Fineux. (fn. 8) A monument, having the effigies of a knight in a praying posture, for Sir William Thornhurst, son and heir of Sir Stephen Thornhurst, of Forde, obt. 1606. Within the altar-rails are memorials for the Fineuxs. A memorial for William Rogers, A. B. vicar, obt. August 28, 1773. Under the north window is an antient tomb, without inscription, having three shields of arms, first, Paston, six fleurs de lis, a chief indented; second, Fineux, a chevron, between three eagles; third, Apulderfield, a cross voided. A monument for Charles Milles, A. M. rector of Harbledowne, &c. obt. 1749, buried in the family vault underneath. A hatchment and inscription for Edward Ewell, gent. who married Elizabeth, sister of bishop Gauden, obt. 1686; arms, Ewell, argent, a rook proper. In the north chancel, which now belongs to the parish, a memorial and figures of a man and woman, with their hands joined, in brass, for Peter Hall, esq. and Elizabeth his wife, daughter of Sir William Waleys. A memorial and figure in brass, for Christian, wife of Matthew Phelp, goldsmith, and once mayor of London, obt. 1740; arms, An orle of cross-croslets, fitchee, a lion rampant, impaling a bend, fusilly. A me morial in brass for Anthony Loverick and Constantia his wife. He died in 1511. A memorial in brass for John Sea, esq. of Underdowne, obt. 1604; for William Foche, gent. of Christ-church, Canterbury, obt. 1713; and for Robert Sethe, obt. 1572. Memorials for Bysmere, Ewell, and others, long since obliterated. In the south chancel, belonging to the Knowlers, of Stroud-house, are several monuments and memorials for that family. Underneath is a vault, in which they lie buried.
The church of Herne was antiently accounted as one of the chapels belonging to the church of Reculver, which was parcel of the antient possessions of the see of Canterbury. But the inconveniences arising from the distance of those chapels from the mother church, among many other reasons, induced archbishop Winchelsea, in the year 1296, to institute perpetual vicarages in them. After which he endowed three vicarages; one in the mother church of Reculver, with the adjoining chapel of Hothe; another in the church of St. Nicholas, in Thanet; and a third in this church of Herne. By his instrument for which, dated in 1310, he decreed, that out of the profits of the church of Reculver, and the chapels belonging to it, the said vicars should have competent portions; and in particular, that the vicar of this chapel of Herne, belonging to that church, should have and take in the said chapel all oblations, the tithes of hay, flax, wool, and milk, lambs, gardens, and all other small tithes, which are said to belong to the altarage, with the tenths of sheaves growing in gardens inclosed, and dug with the foot, and in meadows belonging to the church and chapel, in the name of his vicarage; but out of those profits, in token of his perpetual subjection, he should pay yearly, as a perpetual pension, forty shillings, which he the archbishop imposed on him, to the vicar of Reculver for ever. Moreover, that the vicars of the aforesaid churches should have each one fit priest associated with themselves, at their own costs, for the better governing of their cure, and should make canonical obedience to the rector of Reculver, who was in quasi possession as to his parishioners, and exercising ordinary jurisdiction in his parish, and should be obedient to him canonically, as was of right accustomed, in reverence of the mother church, of which he was vicar, and should come to the same once a year, on the morrow of Pentecost, to the pentecostal processions, with their priests, ministers, parishioners, and vicars themselves, to the mass, on the day of the nativity of the virgin. Moreover, to the tenth, the vicar of the chapel of Herne should contribute 9s. 11d. for his portion of it. decreed, that to the aforesaid perpetual vicarages, whenever the same should happen to be vacant, the And further, that the burthens of ministers, books, ornaments, repairing of chancels or building of them anew, and of other ordinary burthens in the chapel of Herne, should belong to the said vicarage. And he decreed, that to the aforesaid perpetual vicarages, whenever the same should happen to be vacant, the rector of Reculver should for ever present to him and his successors, fit persons within the time limited by the canon, with a non obstante to any decrees of his predecessors relating to the same. (fn. 9)
Notwithstanding the above decree, it seems the parishioners of these chapelries continued as liable and subject to the repair of the mother church of Reculver, as the peculiar and proper inhabitants of the place, a matter controverted between those of Herne and Reculver; and the contest and dispute on this account, continued between them, until by a decree of archbishop Warham, in king Henry VIII.'s reign, it was settled, by the consent of all parties, that the people of each chapel, viz. Herne and St. Nicholas, should redeem the burthen of repairs with a certain moderate annual stipend or pension in money, payable on a certain set day in the year, but with this proviso, that if they kept not their day of payment, they should then be exposed to the law, and should fall under as full an obligation to the repairs of the mother church, as if the decree had never been. In which state it remains at this time, the churchwardens of Herne paying annually five shillings on this account to those of Reculver. (fn. 10)
¶Although the vicarages of Reculver and its chapels, were thus separated and made distinct, yet the rectories or parsonages of them remained in the same state as before, viz. one parsonage of Reculver, extending over that parish and those of Hothe and Herne, and another of St. Nicholas and All Saints, in Thanet, both remaining parcel of the possessions of the see of Canterbury to the present time. Richard Milles, esq. of Nackington, is the present lessee of the former parsonage, in which this of Herne is included. The house of the rectory stands in the hamlet of Eddington, opposite to Underdowne farm. It was once much larger, and consisted of a quadrangle, of which only one side remains. The family of Milles resided at it for several generations; the last of them who resided here was Samuel Milles, esq. whose son Christopher was of Nackington, and father of the present lessee of it.
His grace the archbishop continues the patron of this vicarage, which is valued in the king's books at 20l. 16s. 3d. and the yearly tenths at 2l. 1s. 7½d. In 1588 it was valued at eighty pounds, communicants four hundred and ninety. In 1640 it was valued at only sixty pounds, the like number of communicants.
There was a chantry founded in this church, in honour of the Virgin Mary, by Thomas Newe, clerk, sometime vicar of Reculver, which was suppressed, among other such foundations, in the 2d year of king Edward VI. the revenues of it being at that time of the clear yearly value of 6l. 5s. 1d. (fn. 11)