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Montblanc Zemiramis Patron of Arts 1996 fountain pen.
Every detail of the Patron of Art Edition Semiramis is given the same care that the great master craftsmen of ancient Babylon were famous for. The barrel of Edition 4810, made of black precious resin, is surrounded by delicate gold-plated fretwork.
On Edition 888 this fretwork is made of 750 solid gold, emphasised by exquisite inlays of red enamel lacquer. An inlay of the heraldic animal of Ishtar decorates the elegant, elaborately embellished clip, which in Edition 888 is finished off by an approximately 0.2-carat diamond. With its delicate engraving, the 18K gold nib recalls the great era of Semiramis.
The politically astute Queen Semiramis is responsible for uniting the two countries of Babylon and Assyria to create one of the most fascinating empires of the ancient world.
Semiramis, as a lover of fine arts and patron of Nabu, the tutelary deity of the scribes, ordered the building of several palaces and monuments. It was under her rule that the gigantic Gate of Ishtar and the legendary second Wonder of the World – the Hanging Gardens of Babylon – were created.
Joan Chalmers - Canada obituary.
www.theglobeandmail.com/arts/joan-chalmers-turned-philant...
Peter Caldwell has a favourite story about Joan Chalmers. Back in the 1980s, when he was running the now-defunct Arts Foundation of Greater Toronto, he drew up a list of the foundation's board members and their occupations. After describing this vice-president of such-and-such a bank, and that partner in so-and-so's law firm, he came to the name "Joan Chalmers" and didn't know what to write. The wealthy lady didn't have an official job, let alone a job title, so finally he settled for "arts patron."
When she read that label next to her name, Ms. Chalmers – whom the painter Charles Pachter once called a cross between Vanessa Redgrave and Annie Oakley – rounded on Mr. Caldwell and let him have it with both barrels. "What?" she barked. "Arts patron?" A young Mr. Caldwell, shocked, asked how he'd offended her. "I'm not an arts patron," she told him bluntly, "I'm an arts activist!"
Ms. Chalmers, who died Dec. 2 in Toronto at the age of 88 from injuries suffered in a fall, was much celebrated for her philanthropy, channelling millions of dollars toward Canada's artists and arts institutions; but she did far more than just dash off cheques with multiple zeroes. "She had very strong ideas about what she wanted to support," said Mr. Caldwell, now director and CEO of the Ontario Arts Council, "and she put her money where her mouth was."
Often it was "first money." Ms. Chalmers, like her legendary father, Floyd S. Chalmers, loved to take a risk on new arts projects, making the initial contribution and urging public and private funders to follow suit. She saw it as her duty to help build Canadian arts and culture and she approached her self-imposed role with a missionary's zeal.
The late Urjo Kareda, long-time artistic director of Toronto's Tarragon Theatre, wrote of once seeing Ms. Chalmers dive into a gathering of dignitaries, politicians and bureaucrats, right hand extended, and work the room tirelessly, like a great ambassador. As she had explained to Mr. Kareda, "there's a lot of work to be done here for the arts."
It wasn't just the arts, either, that benefited from her activism. In the 1990s, she and her partner, Barbra Kate Amesbury, staged a touring exhibition dedicated to battling breast cancer. That mix of art and fundraising stirred up some controversy, as did a much-publicized decision in 1996 to withdraw financial support from the Ontario Arts Council over a perceived excess of bureaucracy. The rift with the OAC was soon healed, but it served as a reminder that Ms. Chalmers's enormous generosity came with a clear purpose: it was meant to help artists, not shore up administrators.
Yet Ms. Chalmers was almost always, to use a Shakespearean phrase, "in the giving vein." The trait was in her blood. She was the child of serial philanthropists who lavished their time and energy on the arts even before they came into serious money.
Floyd Chalmers, a go-getting newspaper editor who rose to become president of the Maclean Hunter magazine empire, and his wife Jean (née Boxall), were tireless supporters of their country's burgeoning arts scene from the 1930s onwards, helping to establish the Canadian Opera Company, the Toronto Symphony Orchestra and the Stratford Festival, to list only a few now-august institutions.
Margaret Joan Chalmers, their second child and only daughter, was born May 30, 1928 in Toronto. From girlhood on she shared her mother's love of fine craftsmanship and later fondly remembered that her first job, at age 14, was helping at the downtown shop run by Ontario's craft guild. She studied interior architecture and design at what was then the Ontario College of Art, graduating in 1948. Throughout the 1950s and early 1960s, she worked as an art director for magazines, notably Canadian Homes and Gardens, Chatelaine and other titles published by Maclean-Hunter – although there was no nepotism involved; her father was initially unaware that she'd been hired.
In 1964, however, the family's status abruptly changed from well-off to rich. That year, Maclean-Hunter went public and Mr. Chalmers, who had sold half of his 22-per-cent share in the company's stock, received $1.7-million (about $13-million in today's dollars). That's when the serious giving began.
Money was funnelled into the family's recently established Chalmers Foundation and dispersed widely to arts groups in Toronto and across the country. Ms. Chalmers left the magazine business and devoted herself to such new causes as the founding of Toronto's Young People's Theatre and – her special passion – advocating for the crafts community. She not only oversaw the creation in 1976 of the Ontario Crafts Council, she also bought a building for its headquarters.
"She really took a leadership role in the craft sector," said Emma Quin, the current CEO of the council, now called Craft Ontario. "She wanted to bring more professionalism to it and help members develop their business skills."
In 1973 the Chalmers family handed over the administration of its foundation funds to the Ontario Arts Council. The wide-ranging Chalmers Awards for Creativity and Excellence in the Arts, launched the year previously, became one of their most prominent contributions to the national arts scene. They included the annual $25,000 Floyd S. Chalmers Canadian Play Award, which bolstered the careers of many significant playwrights, from David French to Djanet Sears.
The prolific George F. Walker won a record number of eight awards before they were discontinued in 2001. Ms. Chalmers was "a gracious strong woman with a real twinkle in her eye," Mr. Walker recalled. "She asked me once how many of my children had their educations paid for by the foundation. I told her all of them."
Ms. Chalmers took great pleasure in such news. As she stated in Iris Nowell's 1996 book about Canadian female philanthropists, Women Who Give Away Millions, one of her goals was "helping make lives better for creative people in this country."
Early on, Ms. Chalmers preferred to keep her arts activism behind the scenes. That began to change when she met Ms. Amesbury in the 1980s. Ms. Amesbury was formerly Bill Amesbury, a saucy singer-songwriter who had enjoyed some minor hits on the Canadian pop charts in the 1970s. After re-emerging as Barbra Amesbury following sex-reassignment surgery, she met Ms. Chalmers at a Christmas party in the mid-1980s. "I may have been a bad influence on her," Ms. Amesbury said with a laugh. She came to play the hellion to Ms. Chalmers's "patron saint."
As a duo, their most publicized project was Survivors, In Search of a Voice: The Art of Courage, in which they commissioned 24 Canadian female artists to create works based on the stories of some 100 breast-cancer survivors. The resulting show opened at the Royal Ontario Museum in Toronto in 1995, drawing huge crowds but also some criticism for what was deemed to be "victim art" and tensions when Ms. Chalmers and Ms. Amesbury had a falling-out with the museum's management over costs.
The pair ended up taking the travelling installation out of galleries and sending it to large shopping malls throughout Canada and the U.S. Used as a vehicle to raise funds for breast cancer awareness and research, it became, in Ms. Amesbury's words, "the AIDS quilt for the cancer movement."
Ms. Amesbury also encouraged Ms. Chalmers to commission art for her own pleasure – and, of course, to encourage others to do the same. In 1990, the couple bought a home on Chestnut Park in Toronto's affluent Rosedale neighbourhood and spent close to $2-million completely renovating it with custom-made fixtures and furnishings by Canadian artists and craftspeople. Among its striking features were a pair of 14-foot-high, curved bronze doors created by one of Ms. Chalmers's favourite craftsmen, Gord Peteran.
"I got called over to Chestnut Park and Joan was marching around in her nightgown," Mr. Peteran remembered with amusement. "She showed me two giant holes in the walls and said, 'Fill those! Do something wonderful!'"
The home became a showplace and a centre for arts fundraisers. Ms. Chalmers lent it to such favourite causes as the ballet, the opera and the Glenn Gould Foundation. "Maureen Forrester did a concert in the living room," Ms. Amesbury said.
Ms. Chalmers sold the place in 1994, but there were other impressive homes, and not just in Toronto. They ranged from a farm in Mono Mills, Ont., to a house next door to Hollywood legend Claudette Colbert in Speightstown, Barbados. Ms. Colbert was a standoffish neighbour until Ms. Chalmers, an expert gardener, resurrected the movie star's dying bougainvillea vine. "Claudette fell in love with Joan after that," Ms. Amesbury said. "She could do no wrong." Ms. Chalmers and Ms. Colbert remained fast friends until the latter's death in 1996.
The year prior, Ms. Chalmers herself suffered a stroke, which marked the start of serious health problems. She eventually moved into a luxurious retirement residence, Hazelton Place, in 2006. She held court there surrounded by art and her many honours, which included companion of the Order of Canada, member of the Order of Ontario and the international Montblanc de la Culture Arts Patronage Award. As she grew frail, Mr. Peteran fashioned her another piece of practical art – a handmade cane.
Ms. Chalmers was predeceased by her parents, her brother, engineer and philanthropist Wallace Chalmers, and her sister-in-law, Clarice Chalmers. She is survived by her partner, Ms. Amesbury. There will be a private burial in Toronto's Mount Pleasant Cemetery, where the family rests, and Ms. Amesbury is planning to hold a wake in the spring, in the same celebratory spirit as the old Chalmers Awards.
It was during a luncheon for those awards, on her 70th birthday in May, 1998, that Ms. Chalmers performed one of her most memorable acts of generosity. After handing out the previously announced prizes, she suddenly began dispensing large cheques to 21 arts organizations in a dizzying display of spontaneous philanthropy. In 17 minutes, she gave away $1-million. The unwary recipients were gobsmacked and profoundly grateful for this reverse birthday gift. As they thanked her, Ms. Chalmers smiled through her tears.
"There was great joy in it," said Ms. Amesbury, summing up both that day's surprise give-away and Ms. Chalmers's lifelong habit of giving. "I think for Joan, that was how she felt loved."
Annie Fratellini - Germany:
Annie Fratellini (14 November 1932 – 1 July 1997) was a French circus artist, singer, film actress and clown.
She was born Annie Violette Fratellini on 14 November 1932, in Algiers, French Algeria, where her parents, who were circus performers, were touring. She was the fourth generation of one of Europe's most illustrious clown dynasties, the Fratellini Family, a French circus family of Italian descent. Her father was Victor Fratellini, a clown and acrobat; her mother, Suzanne (née Rousseau), was the daughter of Gaston Rousseau, the director of the Cirque de Paris, a huge circus building located Avenue de la Motte-Picquet in Paris that was active from 1906 to 1930. Her grandfather was Paul Fratellini, one of the Fratellini brothers, the legendary clown trio that was the Toast of Paris (and Europe) between the two world wars.
Although she made her debut in the ring at age 13 at the famous Cirque Medrano in Paris, she eventually ran away from the circus when she was 18 years old, and begun a music-hall and recording career as a musician and singer. She also became a movie actress, appearing notably in 1965 in La Métamorphose des cloportes a film directed by Pierre Granier-Deferre (1927–2007), whom she had married in 1954. They had one daughter, Valérie.
In 1969, she starred in Pierre Étaix's Le grand amour. They fell in love and married that same year. Pierre Étaix (1928–2016), who had been a comedian and Jacques Tati's assistant before becoming a filmmaker himself, had a passion for the circus and clowns. Annie Fratellini had an inherited talent for comedy, and Pierre Étaix convinced her to take it seriously. Together, they created a classic European clown duo in which Étaix was the Clown to Fratllini's Auguste (the comic character of the duet). They made their debut on tour with the French Cirque Pinder.
In 1975, Étaix and Fratellini opened the École Nationale du Cirque, one of Paris's (and Europe's) first two professional circus schools, and created the Nouveau Cirque de Paris, an intimate, high-end traveling circus that was the performing arm of the school, and in which they regularly performed their act. Pierre Étaix and Annie Fratellini divorced in 1987, and Annie continued to run the school and the circus, performing her clown act with her daughter, Valérie. The school has become the Académie Fratellini, one of France's two major state-sponsored circus schools.
Annie Fratellini died from cancer on 1 July 1997, at Neuilly-sur-Seine and is buried at the Cimetière de Montmartre in Paris, France, near the other members of her illustrious family.
Joseph Hotung - Hong Kong
www.flickr.com/photos/77903093@N00/26041364181/in/photoli...
Sir Joseph Hotung is a successful businessman, a knowledgeable collector of Chinese art and a generous philanthropist. Born in China, schooled in Shanghai and Tianjin, he completed his higher education in the USA. He later received an LLB from the University of London external programme. Having initially taken up employment in Marine Midland Bank, New York, he started his own business in Hong Kong. He subsequently served on the boards of HSBC and HSBC Holdings as a non-executive director.
Throughout his career Sir Joseph Hotung has actively participated in public and community affairs in Hong Kong and in London. Among his many and varied positions he has acted as Council Member at the University of Hong Kong and served as Chairman of the Arts Development Council, Hong Kong and as a member of the SOAS Governing Body.
Sir Joseph is an acclaimed and knowledgeable collector of Chinese art, especially Chinese jades, porcelain, bronzes and Chinese Ming furniture. He has served on a number of boards and committees of several major international museums such as the Metropolitan Museum of Art in New York where he is now Trustee Emeritus and a life fellow; the Freer Gallery in Washington D.C. where he is an Honorary Member of the Visiting Committee, and at the British Museum as a Trustee from 1994-2004 and where he has made possible the construction of new galleries, including the Joseph E. Hotung Gallery of Oriental Antiquities.
Through his interests, knowledge and generous support, Sir Joseph is an outstanding friend and ambassador for SOAS. His major research initiatives at the School include a project on human rights in China, and the Sir Joseph Hotung Programme in Law, Human Rights and Peace Building in the Middle East in 2003, which continues to this day. For his contribution and participation in many educational and governmental organisations and his numerous charitable activities, Sir Joseph was knighted by Queen Elizabeth in 1993. He was awarded an Hon. DLitt at the University of Hong Kong in 1997 and an Hon. DSc (Economics) at the University of London in 2003.
Giulia Maria Mozzoni Crespi - Italy
She has always been actively involved in preserving our Cultural and Environmental Heritage.
After her publishing activity (she was co-owner of the Corriere della Sera) in 1975, together with Renato Bazzoni, Alberto Predieri and Franco Russoli, she founded FAI (the Italian Environmental Organization) based on the English National Trust model. She became its President, closely supervising the institutional enterprises and the concrete work that FAI performs to save from abandonment and deterioration precious Italian testimonies of artistic, historic and naturalistic interest entrusted to FAI by donations and bequests.
Since 1965, Giulia Maria Mozzoni Crespi has also carried out a great deal of work as a national board member of Italia Nostra and in the Milan Section, where she ran the Environmental Education sector for 15 years, organizing training courses for teachers and students.
For 25 years, assisted by her son, she has been at the helm of an agricultural enterprise in the Padana plains that practices the Biodynamic Agricultural method, in which the use of pesticides, weed killers and artificial chemical fertilizers is abolished.
She works with the Biodynamic Agricultural Association to organize conventions and also coordinates courses in her farm that cover different topics such as health, diet (including alternative cures for cancer), agriculture, gardening, horticulture, biodynamic fruit-growing, the philosophy of life, artistic activities, etc …
Together with the other conservationist associations, she campaigns for the preservation and protection of the Italian artistic, historical and landscape heritage and intervenes on subjects of national interest regarding these matters.
So Kuramoto - Japan
Kuramoto Sou
From DramaWiki
Kuramoto Sou4 Recognitions:
Profile:
Name: 倉本聰 (くらもと そう)
Name (romaji): Kuramoto Sou
Real Name: 山谷馨 / Yamaya Kaoru
Profession: Screenwriter
Birthdate: 1935-Jan-01
Birthplace: Tokyo, Japan
Star sign: Capricorn
TV Shows:
Yasuragi no Sato (TV Asahi, 2017)
Oyaji no Senaka (TBS, 2014, ep3)
Kikoku (TBS, 2010)
Kaze no Garden (Fuji TV, 2008)
Haikei, Chichiue-sama (Fuji TV, 2007)
Yasashii Jikan (2005)
Kawa, Itsuka Umi e (2003)
Kita no Kunikara (1982-3) (drama series, 8 specials up to 2002)
Aniki (TBS, 1977)
Zenryaku, Ofukuro-sama 2 (1976)
Zenryaku, Ofukuro-sama (1975)
Movies[edit]
Umi e -See You- (1988)
Recognitions:
2nd Tokyo Drama Awards: Best Screenplay for Kaze no Garden
External Links:
Japanese Wikipedia
Paloma O’Shea - Spain
Paloma O'Shea y Artiñano
DOB: February 19, 1936 (age 84). Guecho, Biscay, Spain
Nationality: Spanish
Occupation: President of the Albéniz Foundation
Spouse(s): Emilio Botín
Children: 6, including Ana Patricia
Parent(s): José O'Shea Sebastián
María Asunción Artiñano Luzárraga[1]
Paloma O'Shea Artiñano,
1st Marchioness of O'Shea,[2] (born 1936), is a pianist, patron of the arts,[3] founder and current president of the Reina Sofía School of Music and founder and president of the Albéniz Foundation, which organizes the Paloma O'Shea Santander International Piano Competition in Santander (Spain).
Paloma O'Shea was born in Bilbao suburb Las Arenas, Biscay, Spain, a daughter of José O'Shea y Sebastián de Erice(descended from Irishman William O'Shea who came to Spain in the 18th century) and Basque María de la Asunción de Artiñano y Luzarraga, married at Concepción, Madrid, on 2 May 1935.[4]She started studying piano in 1941 in Bilbao and later moved to France to further her music studies.[2] At age 15 she won the Primer Premio Fin de Carrera and performed as soloist with the Bilbao Symphony Orchestra.[5] Several years later she married Emilio Botín, the previous Executive Chairman of Grupo Santander and devoted herself to promoting classical music in Spain.[5]
In 1972 she founded the Concurso de Piano de Santander, which was later named after her and in 1991 founded the Reina Sofía School of Music,[2] a private music school, now one of the leading music schools in Spain.
She was given the title of Marchioness of O'Shea by the King of Spain in 2008,[2]the Légion d'honneur of France,[3] the gold medal of the Spanish Institute in New York and the Picasso Award of the UNESCO.[3] She has 6 children and divides her time between Madrid and Santander.
Contents:
Professional career:
Her professional activity has always been linked to the music world, its beginning having taken place in 1972 with the inception of the Paloma O'Shea Santander International Piano Competition. She has never stopped developing her initiatives ever since, through world-scale activities aimed at the modernization of the musical life in Spain:
1972: Paloma O'Shea Santander International Piano Competition
1987: Albéniz Foundation
1989: Isaac Albéniz Library and Research Centre
1991: Reina Sofía School of Music
1998: Yehudi Menuhin Prize to the Integration of the Arts and the Education.
2000: MagisterMusicae.com, which provides online music education.
2001: Encounter of Santander "Music and Academia".
2005: International Chamber Music Institute of Madrid.
2010: Classicalplanet.com.
Albéniz Foundation:
The Albéniz Foundation is the cultural institution that has been encouraging, managing and coordinating these programs for more than twenty years and the instrument that has allowed Paloma O'Shea to reunite private and public efforts altogether in a common project of community service. The impact and importance of these activities has been recognized many times by Spanish and international institutions. This recognition took place for the first time with the Ribbon of the Order of Queen Isabella I of Castile. In 1988, she received the Medal of Honor of the San Fernando Royal Academy of Fine Arts and in 1994 the Picasso Medal of the UNESCO to her contribution to the cultural understanding between countries and to her dedication to the promotion of young artists. She has also received the Heraldic Order of Christopher Columbus, of the Dominican Republic, the Golden Medal of the Spanish Institute of New York and in 1996 the Montblanc Prize of Culture. In 1998, because of an agreement of the Counsel of Ministers, Paloma O'Shea received from the hands of Their Majesty the Kings of Spain the Golden Medal to the Merit in Fine Arts. She has also been nominated by the Regional Government of Cantabria "Adoptive Daughter", in 2004 she was nominated Chevalier de la Légion d'Honneur by the French government and in 2005 she was bestowed the Culture Prize of the Community of Madrid. A year later she was awarded with the Honor Medal of the Manuel de Falla Archive, "Adoptive Daughter" of Santander and Honorary Fellow title of the Royal Academy of Music in London. In 2009, the Madrid city council bestowed her its Golden Medal.
Paloma O'Shea Santander International Piano Competition:
Paloma O'Shea's "Foundations", in the words of Enrique Franco, had started in 1972 with the Santander Piano Competition, that very soon recollected international fame and relevance, as it is demonstrated by its entering in 1976 in the International Competitions Federation, based in Geneva. Today, after almost forty years of existence, this prize is a coveted one, to which opt the most talented young pianists. It was precisely the development of the Competition what woke in Paloma O'Shea the idea of an improvement of the musical training in Spain. Spanish pianists had problems to get to the final phases of the Competition and the reason was not their talent, but the few opportunities they had to reach a higher level of education. That was the inception of the piano masterclasses offered in Santander by important soloists and pedagogues, in partnership with Menéndez Pelayo International University. This isolated series of lessons gave place to a regular and broader call for Summer Courses, celebrated each year in Santander and including instruments other than piano.
Santander Encounter "Music and Academia":
This teaching progression in Santander had its climax in July 2001 with the foundation of the Santander Encounter "Music and Academy". Each month of July the Encounter encourages the coexistence of important maestri and young musicians coming from the best European Schools. It also mixes classrooms and stages, filling Santander and Cantabria with music with 60 public concerts and more than 500 hours of masterclasses.
Reina Sofía School of Music:
Paloma O'Shea, Queen Sofía and the mayor of Madrid, Manuela Carmenaattend a meeting of the Board of Trustees of the School.
After the experience gained at the Competition, it was a necessity to create a permanent center in Spain with the highest international level. To make this ideal a reality, Paloma O'Shea managed to get the support of important artistic personalities including Alicia de Larrocha, Zubin Mehta, Lorin Maazel, Yehudi Menuhin and Mstislav Rostropovich. HM the Queen Sofía, knowing the necessities and lacks of the Spanish musical education, didn't hesitate in giving her full support to such a project. Today, the Reina Sofía School of Music counts on the most wanted Professors of each instrument and therefore with the most talented international students. After twenty years of temporary location in Pozuelo de Alarcón, the School was transferred in autumn 2009 to its new location, designed by the architect Miguel Oriol and built by Albéniz Foundation. It is an emblematic building, located in the Plaza de Oriente in Madrid, next to the Royal Palace and Royal Theater. Its interior offers all the facilities that requires a centre of musical excellence, including the most advanced technological systems and a superb Auditorium with 450 seats that has already become a cultural heart in downtown Madrid.
The Reina Sofía Music School has always aimed at starting educational projects within an international focus, in order to favour mutual enrichment and an exchange of music traditions. In these ambitious initiatives such as the Encounter, virtual music school Magister Musicae, Harmos Project or Yehudi Menuhin Prize, the School has always worked side by side with the most prestigious centres in Europe.
Sir Ernest Hall - UK
Ernest Hall (businessman)
Language: English
Sir Ernest Hall OBE (born 19 March 1930) is an English businessman, known for his restoration of Dean Clough Mills, Halifax; pianist, and composer.
Sir Ernest Hall
Born: 19 March 1930 (age 89)[1]
Bolton, Greater Manchester, Lancashire, England
Nationality: English
Occupation: Entrepreneur and musician
Known for: Restoration of Dean Clough Mills
Children: 5
Contents: Early life and education:
Hall was born in Bolton, Greater Manchester[2] in 1930.[3] He was educated at Bolton College Grammar School and the Royal College of Music.[1]
Career:
Hall made his first fortune in textiles. He then sold real estate through the Mountleigh Group. In 1983, Hall sold his company for £40 million and then invested £20 million in the Dean Clough former carpet factory site.[4] In 1983, he led a consortium which purchased a disused carpet mill complex, Dean Clough Mills, and converted it into an arts, business, design and education complex.[5][6] While in his 70s, he recorded the complete piano works of Frédéric Chopin.[2]
He was appointed an Officer of the Order of the British Empire (OBE) in the 1986 Birthday Honours and knighted in the 1993 Birthday Honours.[1]
Show business:
He appeared as a "castaway" on the BBC Radio 4 programme Desert Island Discs on 26 April 1998,[7] and on the Radio 3 programme Private Passions on 18 September 2005.[2]
Residence:
Hall has homes in Lanzarote and in France.[8]
Autobiography:
His autobiography, How to Be A Failure and Succeed, was published in 2008.[9]
Personal life:
In 1951, Hall married firstly June Annable (died 1994), and had two sons and two daughters. He married secondly in 1975 Sarah Wellby, with whom he has a third son.[1]
In 2009, he revealed that he was in a romantic relationship with his long-time friend, the cookery writer Prue Leith.[10]
Bibliography:
—— (2008). How to Be A Failure and Succeed. Book Guild Publishing. ISBN 978-1846241635.
Tony Randall - USA
www.flickr.com/photos/27353948@N05/2554032384/in/photolis...
en.m.wikipedia.org/wiki/Tony_Randall
Anthony Leonard Randall[1] (born Aryeh Leonard Rosenberg; February 26, 1920 – May 17, 2004) was an American actor, comedian and singer. He is best known for his role as Felix Unger in a television adaptation of the 1965 play The Odd Couple by Neil Simon.[2][3]In a career spanning about six decades, Randall received six Golden Globe Awardnominations and six Primetime Emmy Award nominations (winning one).
Tony Randall
1976 Tony Randall.jpg
Randall in 1976
Born: Aryeh Leonard Rosenberg
February 26, 1920
Tulsa, Oklahoma, U.S.
Died: May 17, 2004(aged 84)
New York City, New York, U.S.
Burial place: Westchester Hills Cemetery, Hastings-on-Hudson, New York, U.S.
Education: Northwestern University
Occupation: Actor, comedian and singer
Years active: 1940s–2003
Spouse(s)
Florence Gibbs
(m. 1938; her death 1992)
Heather Harlan
(m. 1995; his death 2004)
Children: 2
Contents
Biography:
Early years:
Randall was born to a Jewish family, in Tulsa, Oklahoma, the son of Julia (née Finston) and Mogscha Rosenberg, an art and antiques dealer.[4]
He attended Tulsa Central High School.[5]
Randall attended Northwestern Universityfor a year before going to New York Cityto study at the Neighborhood Playhouse School of the Theatre. He studied under Sanford Meisner and choreographer Martha Graham. Randall worked as an announcer at radio station WTAG in Worcester, Massachusetts.[6] As Anthony Randall, he starred with Jane Cowl in George Bernard Shaw's Candidaand Ethel Barrymore in Emlyn Williams's The Corn Is Green.
Randall then served for four years with the United States Army Signal Corps in World War II, including work at the Signal Intelligence Service.[7]:207 After the war, he worked at the Olney Theatre in Montgomery County, Maryland before heading back to New York City.
In the 1940s, one of his first jobs was playing "Reggie" on the long-running radio series I Love a Mystery.
Broadway:
In 1946, Randall was cast as one of the brothers in a touring production of Katharine Cornell's revival of The Barretts of Wimpole Street.[8]
Randall then appeared on Broadway in Cornell's production of Antony and Cleopatra(1947–48) alongside Cornell and a young Charlton Heston and Maureen Stapleton.
He was in Caesar and Cleopatra (1949–50) with Cedric Hardwicke and Lilli Palmer.
Randall also began appearing on television, notably episodes of One Man's Family.
Mr Peepers:
Tony Randall's first major television role was as a history teacher, Harvey Weskit, in Mister Peepers (1952–1955). He continued to guest star on other shows such as The Gulf Playhouse (directed by Arthur Penn), The Pepsi-Cola Playhouse, Kraft Theatre, The Motorola Television Hour, Armstrong Circle Theatre, Studio One in Hollywood, Appointment with Adventure, and The Philco-Goodyear Television Playhouse.
Randall replaced Gig Young in the Broadway hit Oh, Men! Oh, Women! (1954).
Inherit the Wind:
Randall's first major role in a Broadway hit was in Inherit the Wind (1955–57) portraying Newspaperman E. K. Hornbeck (based on real life cynic H. L. Mencken), alongside Ed Begley and Paul Muni.
On television he was in Heaven Will Protect the Working Girl (1956) co-written by Neil Simon. He guest starred on The Alcoa Hour.
Film Star:
Randall's success in Inherit the Wind led to film offers and his first significant big-screen role in Oh, Men! Oh, Women! (1957). It was made at 20th Century Fox who promoted Randall to stardom with Will Success Spoil Rock Hunter? (1957) alongside Jayne Mansfield. He had one of the leads in No Down Payment (1957).
In 1958, Randall played the leading role in the Broadway musical comedy Oh, Captain!, taking on a role originated on film by Alec Guinness. Oh, Captain! was a financial failure, but Randall received a Tony Award nomination for his dance turn with prima ballerina Alexandra Danilova.
Randall was in Westinghouse Desilu Playhouse, Goodyear Theatre, The United States Steel Hour, Sunday Showcase and Playhouse 90.
Doris Day and Rock Hudson:
Randall co-starred with Debbie Reynolds in The Mating Game (1959) at MGM. He was in a huge hit with Pillow Talk (1959) supporting Doris Day and Rock Hudson; he would reunite with Day and Hudson for two more films.
He then starred in an NBC-TV special The Secret of Freedom, which was filmed during the summer of 1959 in Mount Holly, New Jersey, and broadcast on the network during the fall of 1959 and again in early 1960. On TV he was also in The Man in the Moon (1960) co-written by Mel Brooks.
Randall was top billed in MGM's The Adventures of Huckleberry Finn (1960), then had a Pillow Talk style support role in Let's Make Love (1960) with Marilyn Monroe and Yves Montand and Lover Come Back (1961) with Hudson and Day.
Randall continued to guest on TV shows including General Electric Theater and Checkmate. In 1961 Randall played a highly dramatic role in "Hangover," an episode of The Alfred Hitchcock Hour in which he portrayed an alcoholic business executive who strangles his wife in a drunken rage.[9]
He starred in a TV adaptation of Arsenic & Old Lace (1962), and had big screen leading roles in Boys' Night Out (1962), and Island of Love (1963).
Randall starred as nearly all of the leading characters in the 1964 classic film 7 Faces of Dr. Lao, which was based on The Circus of Dr. Lao by Charles G. Finney. In addition to portraying and voicing the eponymous 7 Faces (Dr. Lao, the Abominable Snowman, Merlin, Appolonius of Tyana, The Giant Serpent, Pan, and Medusa), Randall also appeared without makeup in a two-second cameo, as a solemn spectator in the crowd, for a total of 8 roles in the film. The film received an Oscar for William J. Tuttle's makeup artistry.
He had the lead in The Brass Bottle (1964) and made one last film with Hudson and Day, Send Me No Flowers (1965).
Randall had the lead in Fluffy (1965), a comedy about a lion; The Alphabet Murders (1965), playing Hercule Poirot for Frank Tashlin; Our Man in Marrakesh (1966), as a secret agent; and Hello Down There (1969).
Randall returned to Broadway in UTBU (1966) which only had a short run. He was in the TV movie The Littlest Angel (1969).
The Odd Couple:
Randall with Jack Klugman in a publicity photo of The Odd Couple, 1972
Randall returned to television in 1970 as Felix Unger in The Odd Couple, opposite Jack Klugman, a role lasting for five years. The names of Felix's children on The Odd Couple were Edna and Leonard, named for Randall's sister and Randall himself.
In 1974, Randall and Jack Klugman appeared in television spots endorsing a Yahtzee spinoff, Challenge Yahtzee. They appeared in character as Felix and Oscar, and the TV spots were filmed on the same set as The Odd Couple.
During the series run he had a small role in Everything You Always Wanted to Know About Sex* (*But Were Afraid to Ask) (1972).
In 1973, he was originally hired to play the voice of Templeton the gluttonous rat in Charlotte's Web, but was replaced at the last minute by Paul Lynde, due to his voice sounding too sophisticated and the director wanting Templeton to have a nasal voice.
The Tony Randall Show:
From 1976–78, he starred in The Tony Randall Show, playing a Philadelphia judge. He had small roles in Kate Bliss and the Ticker Tape Kid (1978), Scavenger Hunt (1979), and Foolin' Around (1980).
Love, Sidney:
Randall starred in Love, Sidney from 1981 to 1983. In the TV movie that served as the latter show's pilot, Sidney Shorr was written as a gay man, but his character's sexuality was made ambiguous when the series premiered. Randall refused to star in any more television shows, favoring the Broadway stage as his medium.
He did star in the TV movies Sunday Drive (1986) for Disney, Save the Dog! (1988), and The Man in the Brown Suit (1989). From October 30 to November 2, 1987, Randall hosted the free preview of HBO's short-lived premium channel Festival.[10]
In 1989 he returned to Broadway as a replacement in M. Butterfly.
National Actors Theatre:
In 1991, Randall founded the National Actors Theatre (ultimately housed at Pace Universityin New York City. Their productions included The Crucible (1991), A Little Hotel on the Side(1992), The Master Builder (1992), The Seagull (1992), Saint Joan (1993), Three Men on a Horse (1993), Timon of Athens (1993), The Government Inspector (1993), The Flowering Peach (1994), Gentlemen Prefer Blondes (1994), The School for Scandal (1995), Inherit the Wind (1996), and The Gin Game (1997). He also did a production of The Sunshine Boys(1997) with Klugman which was a big success.
In September 1993, Randall and Jack Klugman reunited in the CBS-TV movie The Odd Couple: Together Again reprising their roles. The story began when, after Felix ruined plans for his daughter Edna's wedding, his wife Gloria threw him out of the house for 11 days, which left him no choice but to move back in with Oscar and to help him recover, getting him back in shape after throat cancer surgery left his voice very raspy.
Randall in 2001:
Randall's later stage productions included Night Must Fall(1999) and Judgment at Nuremberg (2001).
Periodically, he performed in stage revivals of The Odd Couple with Jack Klugman including a stint in London in 1996. Later film roles included Fatal Instinct (1994) and Down with Love (2003).
Randall's last appearances on stage as an actor were in The Resistible Rise of Arturo Ui (2002) and Right You Are(2003).
Guest appearances:
On September 4, 1955, Randall and Jack Klugman appeared together with Gena Rowlands in the episode "The Pirate's House" of the CBS anthology series, Appointment with Adventure.
Randall was a frequent guest on The Tonight Show Starring Johnny Carson and often spoke of his love of opera, saying it was due in no small part to the salaciousness of many of the plotlines. He also admitted to sneaking tape recorders into operas to make his own private recordings. He chided Johnny Carson for his chain-smoking and was generally fastidious. At the time of his death, Randall had appeared as a guest on The Tonight Show105 times, more often than any other celebrity.
Randall appeared frequently on What's My Line?, Password, The Hollywood Squares, and the $10,000 and $20,000 Pyramids. He also parodied his pompous image with an appearance as a "contestant" on The Gong Show in 1977.
First aired on October 11, 1980, Randall was a guest star on the 5th and final season of The Muppet Show. This was the 100th episode of the show.
Randall, along with John Goodman and Drew Barrymore, was one of the first guests on the debut episode of Late Night with Conan O'Brien on September 13, 1993. He would also appear in Conan's 5th Anniversary Special with the character PimpBot 5000. Randall was a frequent guest as well on both of David Letterman's late-night shows Late Night with David Letterman and the Late Show with David Letterman, making 70 appearances, according to his obituary in The Washington Post; Letterman said that Randall was one of his favorite guests, along with Regis Philbin.
On November 7, 1994, Randall appeared on the game show Jeopardy!, as part of a Special Edition Celebrity Jeopardy! episode playing on behalf of the National Actors Theatre. He came in second place after General Norman Schwarzkopf Jr. and before Actress Stefanie Powers, with a final score of $9,900.[11]
Other creative activities:
In 1973, Tony Randall and Jack Klugman recorded an album called The Odd Couple Singsfor London Records. Roland Shaw and The London Festival Orchestra and Chorus provided the music and additional vocals.[12] The record was not a chart-topper but is a highly sought-after item for many Odd Couple fans.[13] Randall and Klugman also collaborated for a series of television commercials for Eagle Brand snacks, which can be viewed on YouTube.
A noted raconteur, Randall co-wrote with Mike Mindlin a collection of amusing and sometimes racy show business anecdotes called Which Reminds Me, published in 1989.
In keeping with his penchant for both championing and mocking the culture that he loved, during the Big Band-era revival in the mid-1960s, he produced a record album of 1930s songs, Vo Vo De Oh Doe, inspired by (and covering) The New Vaudeville Band's one-hit wonder, "Winchester Cathedral". He mimicked (and somewhat exaggerated) the vibratostyle of Carmen Lombardo, and the two of them once sang a duet of Lombardo's signature song "Boo Hoo (You've Got Me Crying for You)" on The Tonight Show.
Activism:
Randall was an advocate for the arts. During the summer of 1980, he served as the celebrity host of the New York Philharmonic Orchestra's concerts in Central Park, New York City.
He was politically liberal. During the U.S. presidential primaries in 1972, he appeared as the featured celebrity at numerous fundraising house parties for Democratic Party candidate George McGovern.[14]
Personal life:
Randall's headstone in Westchester Hills Cemetery
Randall was married to Florence Gibbs from 1938 until her death from cancer on April 18, 1992. The following year, he said, "I wish I believed I'd see my parents again, see my wife again. But I know it's not going to happen."[15] He remarried on November 17, 1995, to Heather Harlan, an intern in one of his theatrical programs. At the time, Tony was 75 years old and Heather was 25. They lived in a Manhattan apartment and bought a vacation apartment in Key Biscayne, Florida, in 2003. The couple, who had two children—Julia, born on April 11, 1997, and Jefferson, born on June 15, 1998—remained married until his death in May 2004.[16]
In his book Which Reminds Me, Randall maintained that any publicity an actor generates should be about his work, not himself. "The public knows only one thing about me: I don't smoke."[17]
Death:
Randall died in his sleep on May 17, 2004, at NYU Medical Center of pneumonia that he had contracted following coronary bypass surgery in December 2003. He had been hospitalized since the operation.[18] His remains are interred at the Westchester Hills Cemetery in Hastings-on-Hudson, New York.[2][3]
Awards and honors:
Randall was nominated for five Golden Globe awards and six Emmy Awards, winning one Emmy in 1975 for his work on the sitcom The Odd Couple. In 1993, he received The Hundred Year Association of New York's Gold Medal Award "in recognition of outstanding contributions to the City of New York." Pace University granted him an honorary Doctor of Fine Arts degree in 2003. In 1999 the City College of New York honored Randall with the John H. Finley Award for outstanding service to the City of New York.
Bibliography:
Randall, Tony; Mindlin, Michael (1989). Which Reminds Me. New York: Delacorte Press. ISBN 0-385-29785-8.
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Paying my 5.25USD from the upper level of this double decker train; from Wheaton Station to down town Chicago.
Tough shot from a moving train using only available light from the heavily tinted windows. Handing the money over with my left hand while holding the ridiculously heavy 17-55mm & the D300s with my right.
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Seen here is First Aberdeens Volvo B9TL-57 Wright Eclipse Gemini 37639 (SV08 FXX) at Castle Gate while operating a Platinum 19 service to Culter.
Contactless and smart payments have proven very popular in Aberdeen where 48% of passengers now pay by Contactless, Apple/Android Pay or M-tickets. the other 52% consists of Cash, Paypoint and the Travel shop in the citycentre. The title in this case says "Counterless" on purpose. Earlier this year my Grandmother was at a cafe when she asked the person at the till if they accepted "Counterless Payment". Obviously this is a very easy(?) blunder to make but it is somewhat funny and has been the joke of the family since!
There's my Story of the day!
©Jordan Adam
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David was, according to the Hebrew Bible, the third king of the United Kingdom of Israel. Historians of the Ancient Near East agree that David probably lived c. 1000 BCE, but little more is known about him as a historical figure.
According to Jewish works such as the Seder Olam Rabbah, Seder Olam Zutta, and Sefer ha-Qabbalah (all written over a thousand years later), David ascended the throne as the king of Judah in 885 BCE. The Tel Dan stele, an Aramaic-inscribed stone erected by a king of Aram-Damascus in the late 9th/early 8th centuries BCE to commemorate a victory over two enemy kings, contains the phrase bytdwd (), which is translated as "House of David" by most scholars. The Mesha stele, erected by King Mesha of Moab in the 9th century BCE, may also refer to the "House of David", although this is disputed. Apart from this, all that is known of David comes from biblical literature, the historicity of which has been extensively challenged, and there is little detail about David that is concrete and undisputed.
In the biblical narrative of the Books of Samuel, David is described as a young shepherd and harpist who gains fame and becomes a hero by killing Goliath. He becomes a favorite of Saul, the first king of Israel, but is forced to go into hiding when Saul suspects that David is trying to take his throne. After Saul and his son Jonathan are killed in battle, David is anointed king by the tribe of Judah and eventually all the tribes of Israel. He conquers Jerusalem, makes it the capital of a united Israel, and brings the Ark of the Covenant to the city. He commits adultery with Bathsheba and arranges the death of her husband, Uriah the Hittite. David's son Absalom later tries to overthrow him, but David returns to Jerusalem after Absalom's death to continue his reign. David desires to build a temple to Yahweh, but he is denied because of the bloodshed in his reign. He dies at age 70 and chooses Solomon, his son with Bathsheba, as his successor instead of his eldest son Adonijah. David is honored as an ideal king and the forefather of the future Hebrew Messiah in Jewish prophetic literature and many psalms are attributed to him.
David is also richly represented in post-biblical Jewish written and oral tradition and referenced in the New Testament. Early Christians interpreted the life of Jesus of Nazareth in light of references to the Hebrew Messiah and to David; Jesus is described as being directly descended from David in the Gospel of Matthew and the Gospel of Luke. In the Quran and hadith, David is described as an Israelite king as well as a prophet of Allah. The biblical David has inspired many interpretations in art and literature over the centuries.
Biblical account
The First Book of Samuel and the First Book of Chronicles both identify David as the son of Jesse, the Bethlehemite, the youngest of eight sons. He also had at least two sisters: Zeruiah, whose sons all went on to serve in David's army, and Abigail, whose son Amasa served in Absalom's army, Absalom being one of David's younger sons. While the Bible does not name his mother, the Talmud identifies her as Nitzevet, a daughter of a man named Adael, and the Book of Ruth claims him as the great-grandson of Ruth, the Moabite, by Boaz.
David is described as cementing his relations with various political and national groups through marriage. According to 1 Samuel 17:25, King Saul said that he would make whoever killed Goliath a very wealthy man, give his daughter to him and declare his father's family exempt from taxes in Israel. Saul offered David his oldest daughter, Merab, a marriage David respectfully declined. Saul then gave Merab in marriage to Adriel the Meholathite. Having been told that his younger daughter Michal was in love with David, Saul gave her in marriage to David upon David's payment in Philistine foreskins (ancient Jewish historian Josephus lists the dowry as 100 Philistine heads). Saul became jealous of David and tried to have him killed. David escaped. Then Saul sent Michal to Galim to marry Palti, son of Laish. David then took wives in Hebron, according to 2 Samuel 3; they were Ahinoam the Yizre'elite; Abigail, the widow of Nabal the Carmelite; Maacah, the daughter of Talmay, king of Geshur; Haggith; Abital; and Eglah. Later, David wanted Michal back and Abner, Ish-bosheth's army commander, delivered her to him, causing Palti great grief.
The Book of Chronicles lists his sons with his various wives and concubines. In Hebron, David had six sons: Amnon, by Ahinoam; Daniel, by Abigail; Absalom, by Maachah; Adonijah, by Haggith; Shephatiah, by Abital; and Ithream, by Eglah. By Bathsheba, his sons were Shammua, Shobab, Nathan, and Solomon. David's sons born in Jerusalem of his other wives included Ibhar, Elishua, Eliphelet, Nogah, Nepheg, Japhia, Elishama and Eliada. Jerimoth, who is not mentioned in any of the genealogies, is mentioned as another of his sons in 2 Chronicles 11:18. His daughter Tamar, by Maachah, is raped by her half-brother Amnon. David fails to bring Amnon to justice for his violation of Tamar, because he is his firstborn and he loves him, and so Absalom (her full brother) murders Amnon to avenge Tamar. Despite the great sins they had committed, David showed grief at his sons' deaths, weeping twice for Amnon [2 Samuel 13:31–26] and seven times for Absalom.
Narrative
God is angered when Saul, Israel's king, unlawfully offers a sacrifice and later disobeys a divine command both to kill all of the Amalekites and to destroy their confiscated property. Consequently, God sends the prophet Samuel to anoint a shepherd, David, the youngest son of Jesse of Bethlehem, to be king instead.
After God sends an evil spirit to torment Saul, his servants recommend that he send for a man skilled in playing the lyre. A servant proposes David, whom the servant describes as "skillful in playing, a man of valor, a warrior, prudent in speech, and a man of good presence; and the Lord is with him." David enters Saul's service as one of the royal armour-bearers and plays the lyre to soothe the king.
War comes between Israel and the Philistines, and the giant Goliath challenges the Israelites to send out a champion to face him in single combat. David, sent by his father to bring provisions to his brothers serving in Saul's army, declares that he can defeat Goliath. Refusing the king's offer of the royal armour, he kills Goliath with his sling. Saul inquires the name of the young hero's father.
Saul sets David over his army. All Israel loves David, but his popularity causes Saul to fear him ("What else can he wish but the kingdom?"). Saul plots his death, but Saul's son Jonathan, one of those who loves David, warns him of his father's schemes and David flees. He goes first to Nob, where he is fed by the priest Ahimelech and given Goliath's sword, and then to Gath, the Philistine city of Goliath, intending to seek refuge with King Achish there. Achish's servants or officials question his loyalty, and David sees that he is in danger there. He goes next to the cave of Adullam, where his family joins him. From there he goes to seek refuge with the king of Moab, but the prophet Gad advises him to leave and he goes to the Forest of Hereth, and then to Keilah, where he is involved in a further battle with the Philistines. Saul plans to besiege Keilah so that he can capture David, so David leaves the city in order to protect its inhabitants. From there he takes refuge in the mountainous Wilderness of Ziph.
Jonathan meets with David again and confirms his loyalty to David as the future king. After the people of Ziph notify Saul that David is taking refuge in their territory, Saul seeks confirmation and plans to capture David in the Wilderness of Maon, but his attention is diverted by a renewed Philistine invasion and David is able to secure some respite at Ein Gedi. Returning from battle with the Philistines, Saul heads to Ein Gedi in pursuit of David and enters the cave where, as it happens, David and his supporters are hiding, "to attend to his needs". David realises he has an opportunity to kill Saul, but this is not his intention: he secretly cuts off a corner of Saul's robe, and when Saul has left the cave he comes out to pay homage to Saul as the king and to demonstrate, using the piece of robe, that he holds no malice towards Saul. The two are thus reconciled and Saul recognises David as his successor.
A similar passage occurs in 1 Samuel 26, when David is able to infiltrate Saul's camp on the hill of Hachilah and remove his spear and a jug of water from his side while he and his guards lie asleep. In this account, David is advised by Abishai that this is his opportunity to kill Saul, but David declines, saying he will not "stretch out [his] hand against the Lord's anointed". In the morning, David once again demonstrates to Saul that, despite ample opportunity, he did not deign to harm him. Saul, despite having already reconciled with David, confesses that he has been wrong to pursue David, and blesses him.
In 1 Samuel 27:1–4, David begins to doubt Saul's sincerity, and reasons that the king will eventually make another attempt on his life. David appeals to king Achish of Gath to grant him and his family sanctuary. Achish agrees, and upon hearing that David has fled to Philistia, Saul ceases to pursue him, though no such pursuit seemed to be in progress at the time. Achish permits David to reside in Ziklag, close to the border between Philistia and Judah. To further ingratiate himself to Achish and the Philistines, David and his men raid the Geshurites, the Girzites and the Amalekites, but lead the royal court to believe they are attacking the Israelites, the Jerahmeelites and the Kenites. While Achish comes to believe that David had become a loyal vassal, the princes or lords of Gath remain unconvinced, and at their request, Achish instructs David to remain behind to guard the camp when the Philistines march against Saul. David returns to Ziklag and saves his wives and the citizens from an Amalekite raid. Jonathan and Saul are killed in battle with the Philistines, and after hearing of their deaths, David travels to Hebron, where he is anointed king over Judah. In the north, Saul's son Ish-Bosheth is anointed king of Israel, and war ensues until Ish-Bosheth is murdered.
With the death of Saul's son, the elders of Israel come to Hebron and David is anointed king over all of Israel. He conquers Jerusalem, previously a Jebusite stronghold, and makes it his capital. He brings the Ark of the Covenant to the city, intending to build a temple for God, but the prophet Nathan forbids it, prophesying that the temple would be built by one of David's sons. Nathan also prophesies that God has made a covenant with the house of David stating, "your throne shall be established forever". David wins additional victories over the Philistines, Moabites, Edomites, Amalekites, Ammonites and king Hadadezer of Aram-Zobah, after which they become tributaries. His fame increases as a result, earning the praise of figures like King Toi of Hamath, Hadadezer's rival.
During a siege of the Ammonite capital of Rabbah, David remains in Jerusalem. He spies a woman, Bathsheba, bathing and summons her; she becomes pregnant. The text in the Bible does not explicitly state whether Bathsheba consented to sex. David calls her husband, Uriah the Hittite, back from the battle to rest, hoping that he will go home to his wife and the child will be presumed to be his. Uriah does not visit his wife, however, so David conspires to have him killed in the heat of battle. David then marries the widowed Bathsheba. In response, Nathan, after trapping the king in his guilt with a parable that actually described his sin in analogy, prophesies the punishment that will fall upon him, stating "the sword shall never depart from your house." When David acknowledges that he has sinned, Nathan advises him that his sin is forgiven and he will not die, but the child will. In fulfillment of Nathan's words, the child born of the union between David and Bathsheba dies, and another of David's sons, Absalom, fueled by vengeance and lust for power, rebels. Thanks to Hushai, a friend of David who was ordered to infiltrate Absalom's court to successfully sabotage his plans, Absalom's forces are routed at the battle of the Wood of Ephraim, and he is caught by his long hair in the branches of a tree where, contrary to David's order, he is killed by Joab, the commander of David's army. David laments the death of his favourite son: "O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!" until Joab persuades him to recover from "the extravagance of his grief" and to fulfill his duty to his people. David returns to Gilgal and is escorted across the River Jordan and back to Jerusalem by the tribes of Judah and Benjamin.
When David is old and bedridden, Adonijah, his eldest surviving son and natural heir, declares himself king. Bathsheba and Nathan go to David and obtain his agreement to crown Bathsheba's son Solomon as king, according to David's earlier promise, and the revolt of Adonijah is put down. David dies at the age of 70 after reigning for 40 years, and on his deathbed counsels Solomon to walk in the ways of God and to take revenge on his enemies.
Psalms
The Book of Samuel calls David a skillful harp (lyre) player and "the sweet psalmist of Israel."[c] Yet, while almost half of the Psalms are headed "A Psalm of David" (also translated as "to David" or "for David") and tradition identifies several with specific events in David's life (e.g., Psalms 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63 and 142), the headings are late additions and no psalm can be attributed to David with certainty.
Psalm 34 is attributed to David on the occasion of his escape from Abimelech (or King Achish) by pretending to be insane. According to the parallel narrative in 1 Samuel 21, instead of killing the man who had exacted so many casualties from him, Abimelech allows David to leave, exclaiming, "Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?"
Interpretation in Abrahamic tradition
David is an important figure in Rabbinic Judaism, with many legends about him. According to one tradition, David was raised as the son of his father Jesse and spent his early years herding his father's sheep in the wilderness while his brothers were in school.
David's adultery with Bathsheba is interpreted as an opportunity to demonstrate the power of repentance, and the Talmud says it was not adultery at all, citing a Jewish practice of divorce on the eve of battle. Furthermore, according to Talmudic sources, Uriah's death was not murder, because Uriah had committed a capital offense by refusing to obey a direct command from the King. However, in tractate Sanhedrin, David expressed remorse over his transgressions and sought forgiveness. God ultimately forgave David and Bathsheba but would not remove their sins from Scripture.
In Jewish legend, David's sin with Bathsheba is the punishment for David's excessive self-consciousness. He had besought God to lead him into temptation so that he might give proof of his constancy like Abraham, Isaac, and Jacob, who successfully passed the test and whose names later were united with God's, while David failed through the temptation of a woman.
According to midrashim, Adam gave up 70 years of his life for the life of David. Also, according to the Talmud Yerushalmi, David was born and died on the Jewish holiday of Shavuot (Feast of Weeks). His piety was said to be so great that his prayers could bring down things from Heaven.
Christianity
King David in Prayer, by Pieter de Grebber (c. 1640)
Holy Monarch, Prophet, Reformer, Spiritual Poet and Musician, Vicegerent of God, Psalm-Receiver
Venerated inRoman Catholicism
Eastern Orthodoxy
Oriental Orthodoxy
FeastDecember 29, 6 October – Roman Catholicism
AttributesPsalms, Harp, Head of Goliath
The Messiah concept is fundamental in Christianity. Originally an earthly king ruling by divine appointment ("the anointed one", as the title Messiah had it), in the last two centuries BCE the "son of David" became the apocalyptic and heavenly one who would deliver Israel and usher in a new kingdom. This was the background to the concept of Messiahship in early Christianity, which interpreted the career of Jesus "by means of the titles and functions assigned to David in the mysticism of the Zion cult, in which he served as priest-king and in which he was the mediator between God and man".
The early Church believed that "the life of David foreshadowed the life of Christ; Bethlehem is the birthplace of both; the shepherd life of David points out Christ, the Good Shepherd; the five stones chosen to slay Goliath are typical of the five wounds; the betrayal by his trusted counsellor, Ahitophel, and the passage over the Cedron remind us of Christ's Sacred Passion. Many of the Davidic Psalms, as we learn from the New Testament, are clearly typical of the future Messiah." In the Middle Ages, "Charlemagne thought of himself, and was viewed by his court scholars, as a 'new David'. [This was] not in itself a new idea, but [one whose] content and significance were greatly enlarged by him".
Western Rite churches (Lutheran, Roman Catholic) celebrate David's feast day on 29 December or 6 October Eastern-rite on 19 December. The Eastern Orthodox and Eastern Catholic Churches celebrate the feast day of the "Holy Righteous Prophet and King David" on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord) and on the Sunday of the Holy Fathers (Sunday before the Nativity), when he is commemorated together with other ancestors of Jesus. He is also commemorated on the Sunday after the Nativity, together with Joseph and James, the Brother of the Lord and on 26 December (Synaxis of the Mother of God).
Middle Ages
In European Christian culture of the Middle Ages, David was made a member of the Nine Worthies, a group of heroes encapsulating all the ideal qualities of chivalry. His life was thus proposed as a valuable subject for study by those aspiring to chivalric status. This aspect of David in the Nine Worthies was popularised first through literature, and thereafter adopted as a frequent subject for painters and sculptors.
David was considered a model ruler and a symbol of divinely ordained monarchy throughout medieval Western Europe and Eastern Christendom. He was perceived as the biblical predecessor to Christian Roman and Byzantine emperors and the name "New David" was used as an honorific reference to these rulers. The Georgian Bagratids and the Solomonic dynasty of Ethiopia claimed direct biological descent from him. Likewise, kings of the Frankish Carolingian dynasty frequently connected themselves to David; Charlemagne himself occasionally used "David" his pseudonym.
Islam
David (Arabic: داوود Dā'ūd or Dāwūd) is an important figure in Islam as one of the major prophets God sent to guide the Israelites. He is mentioned several times in the Quran with the Arabic name داود, Dāwūd or Dā'ūd, often with his son Solomon. In the Quran, David killed Goliath (Q2:251), a giant soldier in the Philistine army. When David killed Goliath, God granted him kingship and wisdom and enforced it (Q38:20). David was made God's "vicegerent on earth" (Q38:26) and God further gave David sound judgment (Q21:78; Q37:21–24, Q26) as well as the Psalms, regarded as books of divine wisdom (Q4:163; Q17:55). The birds and mountains united with David in uttering praise to God (Q21:79; Q34:10; Q38:18), while God made iron soft for David (Q34:10), God also instructed David in the art of fashioning chain mail out of iron (Q21:80); this knowledge gave David a major advantage over his bronze and cast iron-armed opponents, not to mention the cultural and economic impact. Together with Solomon, David gave judgment in a case of damage to the fields (Q21:78) and David judged the matter between two disputants in his prayer chamber (Q38:21–23). Since there is no mention in the Quran of the wrong David did to Uriah nor any reference to Bathsheba, Muslims reject this narrative.
Muslim tradition and the hadith stress David's zeal in daily prayer as well as in fasting. Quran commentators, historians and compilers of the numerous Stories of the Prophets elaborate upon David's concise quranic narratives and specifically mention David's gift in singing his Psalms, his beautiful recitation, and his vocal talents. His voice is described as having a captivating power, weaving its influence not only over man but over all beasts and nature, who would unite with him to praise God.
Historicity
Biblical literature and archaeological finds are the only sources that attest to David's life. Some scholars have concluded that this was likely compiled from contemporary records of the 11th and 10th centuries BCE, but that there is no clear historical basis for determining the exact date of compilation. Other scholars believe that the Books of Samuel were substantially composed during the time of King Josiah at the end of the 7th century BCE, extended during the Babylonian exile (6th century BCE), and substantially complete by about 550 BCE. Old Testament scholar Graeme Auld contends that further editing was done even after then—the silver quarter-shekel Saul's servant offers to Samuel in 1 Samuel 9 "almost certainly fixes the date of the story in the Persian or Hellenistic period" because a quarter-shekel was known to exist in Hasmonean times. The authors and editors of Samuel drew on many earlier sources, including, for their history of David, the "history of David's rise" and the "succession narrative". The Book of Chronicles, which tells the story from a different point of view, was probably composed in the period 350–300 BCE, and uses Samuel and Kings as its source.
Biblical evidence indicates that David's Judah was something less than a full-fledged monarchy: it often calls him negid, meaning "prince" or "chief", rather than melek, meaning "king"; the biblical David sets up none of the complex bureaucracy that a kingdom needs (even his army is made up of volunteers), and his followers are largely related to him and from his small home-area around Hebron.
Beyond this, the full range of possible interpretations is available. A number of scholars consider the David story to be a heroic tale similar to King Arthur's legend or Homer's epics, while others find such comparisons questionable. One theme that has been paralleled with other Near Eastern literature is the homoerotic nature of the relationship between David and Jonathan. The instance in the Book of Jashar, excerpted in Samuel 2 (1:26), where David "proclaims that Jonathan's love was sweeter to him than the love of a woman", has been compared to Achilles' comparison of Patroclus to a girl and Gilgamesh's love for Enkidu "as a woman". Others hold that the David story is a political apology—an answer to contemporary charges against him, of his involvement in murders and regicide. The authors and editors of Samuel and Chronicles aimed not to record history but to promote David's reign as inevitable and desirable, and for this reason there is little about David that is concrete and undisputed.
Some other studies of David have been written: Baruch Halpern has pictured him as a brutal tyrant, a murderer and a lifelong vassal of Achish, the Philistine king of Gath; Steven McKenzie argues that David came from a wealthy family, and was an "ambitious and ruthless" tyrant who murdered his opponents, including his own sons. Joel S. Baden has called him "an ambitious, ruthless, flesh-and-blood man who achieved power by any means necessary, including murder, theft, bribery, sex, deceit, and treason". William G. Dever described him as "a serial killer".
Jacob L. Wright has written that the most popular legends about David, including his killing of Goliath, his affair with Bathsheba, and his ruling of a United Kingdom of Israel rather than just Judah, are the creation of those who lived generations after him, in particular those living in the late Persian or Hellenistic periods.
Isaac Kalimi wrote about the 10th century BCE: "Almost all that one can say about King Solomon and his time is unavoidably based on the biblical texts. Nevertheless, here also one cannot always offer conclusive proof that a certain biblical passage reflects the actual historical situation in the tenth century BCE, beyond arguing that it is plausible to this or that degree."
Archaeological findings
The Tel Dan Stele, discovered in 1993, is an inscribed stone erected by Hazael, a king of Damascus in the late 9th/early 8th centuries BCE. It commemorates the king's victory over two enemy kings, and contains the phrase , bytdwd, which most scholars translate as "House of David". Other scholars have challenged this reading, but it is likely that this is a reference to a dynasty of the Kingdom of Judah which traced its ancestry to a founder named David.
Two epigraphers, André Lemaire and Émile Puech, hypothesised in 1994 that the Mesha Stele from Moab, dating from the 9th century, also contain the words "House of David" at the end of Line 31, although this was considered as less certain than the mention in the Tel Dan inscription. In May 2019, Israel Finkelstein, Nadav Na'aman, and Thomas Römer concluded from the new images that the ruler's name contained three consonants and started with a bet, which excludes the reading "House of David" and, in conjunction with the monarch's city of residence "Horonaim" in Moab, makes it likely that the one mentioned is King Balak, a name also known from the Hebrew Bible. Later that year, Michael Langlois used high-resolution photographs of both the inscription itself, and the 19th-century original squeeze of the then still intact stele to reaffirm Lemaire's view that line 31 contains the phrase "House of David". Replying to Langlois, Na'aman argued that the "House of David" reading is unacceptable because the resulting sentence structure is extremely rare in West Semitic royal inscriptions.
Besides the two steles, Bible scholar and Egyptologist Kenneth Kitchen suggests that David's name also appears in a relief of Pharaoh Shoshenq, who is usually identified with Shishak in the Bible. The relief claims that Shoshenq raided places in Palestine in 925 BCE, and Kitchen interprets one place as "Heights of David", which was in Southern Judah and the Negev where the Bible says David took refuge from Saul. The relief is damaged and interpretation is uncertain.
Archaeological analysis
Of the evidence in question, John Haralson Hayes and James Maxwell Miller wrote in 2006: "If one is not convinced in advance by the biblical profile, then there is nothing in the archaeological evidence itself to suggest that much of consequence was going on in Palestine during the tenth century BCE, and certainly nothing to suggest that Jerusalem was a great political and cultural center." This echoed the 1995 conclusion of Amélie Kuhrt, who noted that "there are no royal inscriptions from the time of the united monarchy (indeed very little written material altogether), and not a single contemporary reference to either David or Solomon," while noting, "against this must be set the evidence for substantial development and growth at several sites, which is plausibly related to the tenth century."
In 2007, Israel Finkelstein and Neil Asher Silberman stated that the archaeological evidence shows that Judah was sparsely inhabited and Jerusalem no more than a small village. The evidence suggested that David ruled only as a chieftain over an area which cannot be described as a state or as a kingdom, but more as a chiefdom, much smaller and always overshadowed by the older and more powerful kingdom of Israel to the north. They posited that Israel and Judah were not monotheistic at the time and that later 7th-century redactors sought to portray a past golden age of a united, monotheistic monarchy in order to serve contemporary needs. They noted a lack of archeological evidence for David's military campaigns and a relative underdevelopment of Jerusalem, the capital of Judah, compared to a more developed and urbanized Samaria, capital of Israel during the 9th century BCE.
In 2014, Amihai Mazar wrote that the United Monarchy of the 10th century BCE can be described as a "state in development". He compared David to Labaya, a Caananite warlord living during the time of Pharaoh Akhenaten. While Mazar believes that David reigned over Israel during the 11th century BCE, he argues that much of the Biblical text is of "literary-legendary nature". According to William G. Dever, the reigns of Saul, David and Solomon are reasonably well attested, but "most archeologists today would argue that the United Monarchy was not much more than a kind of hill-country chiefdom".
Lester L. Grabbe wrote in 2017: "The main question is what kind of settlement Jerusalem was in Iron IIA: was it a minor settlement, perhaps a large village or possibly a citadel but not a city, or was it the capital of a flourishing—or at least an emerging—state? Assessments differ considerably". Isaac Kalimi wrote in 2018, "No contemporaneous extra-biblical source offers any account of the political situation in Israel and Judah during the tenth century BCE, and as we have seen, the archaeological remains themselves cannot provide any unambiguous evidence of events."
The view of Davidic Jerusalem as a village has been challenged by Eilat Mazar's excavation of the Large Stone Structure and the Stepped Stone Structure in 2005. Mazar proposed that these two structures may have been architecturally linked as one unit and that they date to the time of King David. Mazar supports this dating with a number of artifacts, including pottery, two Phoenician-style ivory inlays, a black-and-red jug, and a radiocarbon-dated bone, estimated to be from the 10th century. Dever, Amihai Mazar, Avraham Faust, and Nadav Na'aman have argued in favour of the 10th-century BCE dating and responded to challenges to it. In 2010, Eilat Mazar announced the discovery of part of the ancient city walls around the City of David, which she believes date to the 10th century BCE. According to Mazar, this would prove that an organized state did exist in the 10th century. In 2006, Kenneth Kitchen came to a similar conclusion, arguing that "the physical archaeology of tenth-century Canaan is consistent with the former existence of a unified state on its terrain."
Scholars such as Israel Finkelstein, Lily Singer-Avitz, Ze'ev Herzog and David Ussishkin do not accept these conclusions. Finkelstein does not accept the dating of these structures to the 10th century BCE, based in part on the fact that later structures on the site penetrated deep into underlying layers, that the entire area had been excavated in the early 20th century and then backfilled, that pottery from later periods was found below earlier strata, and that consequently the finds collected by E. Mazar cannot necessarily be considered as retrieved in situ. Aren Maeir said in 2010 that he has seen no evidence that these structures are from the 10th century BCE and that proof of the existence of a strong, centralized kingdom at that time remains "tenuous."
Excavations at Khirbet Qeiyafa by archaeologists Yosef Garfinkel and Saar Ganor found an urbanized settlement radiocarbon dated to the 10th century, which supports the existence of an urbanised kingdom. The Israel Antiquities Authority stated: "The excavations at Khirbat Qeiyafa clearly reveal an urban society that existed in Judah already in the late eleventh century BCE. It can no longer be argued that the Kingdom of Judah developed only in the late eighth century BCE or at some other later date."[160] But other scholars have criticized the techniques and interpretations to reach some conclusions related to Khirbet Qeiyafa, such as Israel Finkelstein and Alexander Fantalkin of Tel Aviv University, who have instead proposed that the city is to be identified as part of a northern Israelite polity.
In 2018, Avraham Faust and Yair Sapir stated that a Canaanite site at Tel Eton, about 30 miles from Jerusalem, was taken over by a Judahite community by peaceful assimilation and transformed from a village into a central town at some point in the late 11th or early 10th century BCE. This transformation used some ashlar blocks in construction, which they argued supports the United Monarchy theory
Jerusalem is an ancient city in West Asia, on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is one of the oldest cities in the world, and is considered holy to the three major Abrahamic religions—Judaism, Christianity, and Islam. Both Israel and Palestine claim Jerusalem as their capital; Israel maintains its primary governmental institutions there, and the State of Palestine ultimately foresees it as its seat of power. Neither claim, however, is widely recognized internationally.
Throughout its long history, Jerusalem has been destroyed at least twice, besieged 23 times, captured and recaptured 44 times, and attacked 52 times. The part of Jerusalem called the City of David shows first signs of settlement in the 4th millennium BCE, in the shape of encampments of nomadic shepherds. During the Canaanite period (14th century BCE), Jerusalem was named as Urusalim on ancient Egyptian tablets, probably meaning "City of Shalem" after a Canaanite deity. During the Israelite period, significant construction activity in Jerusalem began in the 10th century BCE (Iron Age II), and by the 9th century BCE, the city had developed into the religious and administrative centre of the Kingdom of Judah. In 1538, the city walls were rebuilt for a last time around Jerusalem under Suleiman the Magnificent of the Ottoman Empire. Today those walls define the Old City, which since the 19th century has been divided into four quarters – the Armenian, Christian, Jewish, and Muslim quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger. Since 1860, Jerusalem has grown far beyond the Old City's boundaries. In 2022, Jerusalem had a population of some 971,800 residents, of which almost 60% were Jews and almost 40% Palestinians. In 2020, the population was 951,100, of which Jews comprised 570,100 (59.9%), Muslims 353,800 (37.2%), Christians 16,300 (1.7%), and 10,800 unclassified (1.1%).
According to the Hebrew Bible, King David conquered the city from the Jebusites and established it as the capital of the United Kingdom of Israel, and his son, King Solomon, commissioned the building of the First Temple. Modern scholars argue that Jews branched out of the Canaanite peoples and culture through the development of a distinct monolatrous—and later monotheistic—religion centred on El/Yahweh. These foundational events, straddling the dawn of the 1st millennium BCE, assumed central symbolic importance for the Jewish people. The sobriquet of holy city (Hebrew: עיר הקודש, romanized: 'Ir ha-Qodesh) was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Greek translation of the Hebrew Bible, which Christians adopted as their own "Old Testament", was reinforced by the New Testament account of Jesus's crucifixion and resurrection there. In Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina. The city was the first qibla, the standard direction for Muslim prayers (salah), and in Islamic tradition, Muhammad made his Night Journey there in 621, ascending to heaven where he speaks to God, according to the Quran. As a result, despite having an area of only 0.9 km2 (3⁄8 sq mi), the Old City is home to many sites of seminal religious importance, among them the Temple Mount with its Western Wall, Dome of the Rock and al-Aqsa Mosque, and the Church of the Holy Sepulchre.
Today, the status of Jerusalem remains one of the core issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the areas captured and later annexed by Israel while East Jerusalem, including the Old City, was captured and later annexed by Jordan. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently effectively annexed it into Jerusalem, together with additional surrounding territory.[note 6] One of Israel's Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the country's undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset (Israel's parliament), the residences of the Prime Minister (Beit Aghion) and President (Beit HaNassi), and the Supreme Court. The international community rejects the annexation as illegal and regards East Jerusalem as Palestinian territory occupied by Israel.
Etymology
The name "Jerusalem" is variously etymologized to mean "foundation (Semitic yry' 'to found, to lay a cornerstone') of the pagan god Shalem"; the god Shalem was thus the original tutelary deity of the Bronze Age city.
Shalim or Shalem was the name of the god of dusk in the Canaanite religion, whose name is based on the same root S-L-M from which the Hebrew word for "peace" is derived (Shalom in Hebrew, cognate with Arabic Salam). The name thus offered itself to etymologizations such as "The City of Peace", "Abode of Peace", "Dwelling of Peace" ("founded in safety"), or "Vision of Peace" in some Christian authors.
The ending -ayim indicates the dual, thus leading to the suggestion that the name Yerushalayim refers to the fact that the city initially sat on two hills.
Ancient Egyptian sources
The Execration Texts of the Middle Kingdom of Egypt (c. 19th century BCE), which refer to a city called rwšꜣlmm or ꜣwšꜣmm, variously transcribed as Rušalimum, or Urušalimum, may indicate Jerusalem. Alternatively, the Amarna letters of Abdi-Heba (1330s BCE), which reference an Úrušalim, may be the earliest mention of the city.
Hebrew Bible and Jewish sources
The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua. According to a Midrash, the name is a combination of two names united by God, Yireh ("the abiding place", the name given by Abraham to the place where he planned to sacrifice his son) and Shalem ("Place of Peace", the name given by high priest Shem).
Oldest written mention of Jerusalem
One of the earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states: "I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem", or as other scholars suggest: "Yahweh is the God of the whole earth. The mountains of Judah belong to him, to the God of Jerusalem". An older example on papyrus is known from the previous century.
In extra-biblical inscriptions, the earliest known example of the -ayim ending was discovered on a column about 3 km west of ancient Jerusalem, dated to the first century BCE.
Jebus, Zion, City of David
An ancient settlement of Jerusalem, founded as early as the Bronze Age on the hill above the Gihon Spring, was, according to the Bible, named Jebus. Called the "Fortress of Zion" (metsudat Zion), it was renamed as the "City of David", and was known by this name in antiquity. Another name, "Zion", initially referred to a distinct part of the city, but later came to signify the city as a whole, and afterwards to represent the whole biblical Land of Israel.
Greek, Roman and Byzantine names
In Greek and Latin, the city's name was transliterated Hierosolyma (Greek: Ἱεροσόλυμα; in Greek hieròs, ἱερός, means holy), although the city was renamed Aelia Capitolina for part of the Roman period of its history.
Salem
The Aramaic Apocryphon of Genesis of the Dead Sea Scrolls (1QapGen 22:13) equates Jerusalem with the earlier "Salem" (שלם), said to be the kingdom of Melchizedek in Genesis 14. Other early Hebrew sources, early Christian renderings of the verse and targumim, however, put Salem in Northern Israel near Shechem (Sichem), now Nablus, a city of some importance in early sacred Hebrew writing. Possibly the redactor of the Apocryphon of Genesis wanted to dissociate Melchizedek from the area of Shechem, which at the time was in possession of the Samaritans. However that may be, later Rabbinic sources also equate Salem with Jerusalem, mainly to link Melchizedek to later Temple traditions.
Arabic names
In Arabic, Jerusalem is most commonly known as القُدس, transliterated as al-Quds and meaning "the holy" or "the holy sanctuary", cognate with Hebrew: הקדש, romanized: ha-qodesh. The name is possibly a shortened form of مدينة القُدس Madīnat al-Quds "city of the holy sanctuary" after the Hebrew nickname with the same meaning, Ir ha-Qodesh (עיר הקדש). The ق (Q) is pronounced either with a voiceless uvular plosive (/q/), as in Classical Arabic, or with a glottal stop (ʔ) as in Levantine Arabic. Official Israeli government policy mandates that أُورُشَلِيمَ, transliterated as Ūrušalīm, which is the name frequently used in Christian translations of the Bible into Arabic, be used as the Arabic language name for the city in conjunction with القُدس, giving أُورُشَلِيمَ-القُدس, Ūrušalīm-al-Quds. Palestinian Arab families who hail from this city are often called "Qudsi" (قُدسي) or "Maqdasi" (مقدسي), while Palestinian Muslim Jerusalemites may use these terms as a demonym.
Given the city's central position in both Jewish nationalism (Zionism) and Palestinian nationalism, the selectivity required to summarize some 5,000 years of inhabited history is often influenced by ideological bias or background. Israeli or Jewish nationalists claim a right to the city based on Jewish indigeneity to the land, particularly their origins in and descent from the Israelites, for whom Jerusalem is their capital, and their yearning for return. In contrast, Palestinian nationalists claim the right to the city based on modern Palestinians' longstanding presence and descent from many different peoples who have settled or lived in the region over the centuries. Both sides claim the history of the city has been politicized by the other in order to strengthen their relative claims to the city, and that this is borne out by the different focuses the different writers place on the various events and eras in the city's history.
Prehistory
The first archaeological evidence of human presence in the area comes in the form of flints dated to between 6000 and 7000 years ago, with ceramic remains appearing during the Chalcolithic period, and the first signs of permanent settlement appearing in the Early Bronze Age in 3000–2800 BCE.
Bronze and Iron Ages
The earliest evidence of city fortifications appear in the Mid to Late Bronze Age and could date to around the 18th century BCE. By around 1550–1200 BCE, Jerusalem was the capital of an Egyptian vassal city-state, a modest settlement governing a few outlying villages and pastoral areas, with a small Egyptian garrison and ruled by appointees such as king Abdi-Heba. At the time of Seti I (r. 1290–1279 BCE) and Ramesses II (r. 1279–1213 BCE), major construction took place as prosperity increased. The city's inhabitants at this time were Canaanites, who are believed by scholars to have evolved into the Israelites via the development of a distinct Yahweh-centric monotheistic belief system.
Archaeological remains from the ancient Israelite period include the Siloam Tunnel, an aqueduct built by Judahite king Hezekiah and once containing an ancient Hebrew inscription, known as the Siloam Inscription; the so-called Broad Wall, a defensive fortification built in the 8th century BCE, also by Hezekiah; the Silwan necropolis (9th–7th c. BCE) with the Monolith of Silwan and the Tomb of the Royal Steward, which were decorated with monumental Hebrew inscriptions; and the so-called Israelite Tower, remnants of ancient fortifications, built from large, sturdy rocks with carved cornerstones. A huge water reservoir dating from this period was discovered in 2012 near Robinson's Arch, indicating the existence of a densely built-up quarter across the area west of the Temple Mount during the Kingdom of Judah.
When the Assyrians conquered the Kingdom of Israel in 722 BCE, Jerusalem was strengthened by a great influx of refugees from the northern kingdom. When Hezekiah ruled, Jerusalem had no fewer than 25,000 inhabitants and covered 25 acres (10 hectares).
In 587–586 BCE, Nebuchadnezzar II of the Neo-Babylonian Empire conquered Jerusalem after a prolonged siege, and then systematically destroyed the city, including Solomon's Temple. The Kingdom of Judah was abolished and many were exiled to Babylon. These events mark the end of the First Temple period.
Biblical account
This period, when Canaan formed part of the Egyptian empire, corresponds in biblical accounts to Joshua's invasion, but almost all scholars agree that the Book of Joshua holds little historical value for early Israel.
In the Bible, Jerusalem is defined as lying within territory allocated to the tribe of Benjamin though still inhabited by Jebusites. David is said to have conquered these in the siege of Jebus, and transferred his capital from Hebron to Jerusalem which then became the capital of a United Kingdom of Israel, and one of its several religious centres. The choice was perhaps dictated by the fact that Jerusalem did not form part of Israel's tribal system, and was thus suited to serve as the centre of its confederation. Opinion is divided over whether the so-called Large Stone Structure and the nearby Stepped Stone Structure may be identified with King David's palace, or dates to a later period.
According to the Bible, King David reigned for 40 years and was succeeded by his son Solomon, who built the Holy Temple on Mount Moriah. Solomon's Temple (later known as the First Temple), went on to play a pivotal role in Jewish religion as the repository of the Ark of the Covenant. On Solomon's death, ten of the northern tribes of Israel broke with the United Monarchy to form their own nation, with its kings, prophets, priests, traditions relating to religion, capitals and temples in northern Israel. The southern tribes, together with the Aaronid priesthood, remained in Jerusalem, with the city becoming the capital of the Kingdom of Judah.
Classical antiquity
In 538 BCE, the Achaemenid King Cyrus the Great invited the Jews of Babylon to return to Judah to rebuild the Temple. Construction of the Second Temple was completed in 516 BCE, during the reign of Darius the Great, 70 years after the destruction of the First Temple.
Sometime soon after 485 BCE Jerusalem was besieged, conquered and largely destroyed by a coalition of neighbouring states. In about 445 BCE, King Artaxerxes I of Persia issued a decree allowing the city (including its walls) to be rebuilt. Jerusalem resumed its role as capital of Judah and centre of Jewish worship.
Many Jewish tombs from the Second Temple period have been unearthed in Jerusalem. One example, discovered north of the Old City, contains human remains in a 1st-century CE ossuary decorated with the Aramaic inscription "Simon the Temple Builder". The Tomb of Abba, also located north of the Old City, bears an Aramaic inscription with Paleo-Hebrew letters reading: "I, Abba, son of the priest Eleaz(ar), son of Aaron the high (priest), Abba, the oppressed and the persecuted, who was born in Jerusalem, and went into exile into Babylonia and brought (back to Jerusalem) Mattathi(ah), son of Jud(ah), and buried him in a cave which I bought by deed." The Tomb of Benei Hezir located in Kidron Valley is decorated by monumental Doric columns and Hebrew inscription, identifying it as the burial site of Second Temple priests. The Tombs of the Sanhedrin, an underground complex of 63 rock-cut tombs, is located in a public park in the northern Jerusalem neighbourhood of Sanhedria. These tombs, probably reserved for members of the Sanhedrin and inscribed by ancient Hebrew and Aramaic writings, are dated to between 100 BCE and 100 CE.
When Alexander the Great conquered the Achaemenid Empire, Jerusalem and Judea came under Macedonian control, eventually falling to the Ptolemaic dynasty under Ptolemy I. In 198 BCE, Ptolemy V Epiphanes lost Jerusalem and Judea to the Seleucids under Antiochus III. The Seleucid attempt to recast Jerusalem as a Hellenized city-state came to a head in 168 BCE with the successful Maccabean revolt of Mattathias and his five sons against Antiochus IV Epiphanes, and their establishment of the Hasmonean Kingdom in 152 BCE with Jerusalem as its capital.
In 63 BCE, Pompey the Great intervened in a struggle for the Hasmonean throne and captured Jerusalem, extending the influence of the Roman Republic over Judea. Following a short invasion by Parthians, backing the rival Hasmonean rulers, Judea became a scene of struggle between pro-Roman and pro-Parthian forces, eventually leading to the emergence of an Edomite named Herod. As Rome became stronger, it installed Herod as a client king of the Jews. Herod the Great, as he was known, devoted himself to developing and beautifying the city. He built walls, towers and palaces, and expanded the Temple Mount, buttressing the courtyard with blocks of stone weighing up to 100 tons. Under Herod, the area of the Temple Mount doubled in size. Shortly after Herod's death, in 6 CE Judea came under direct Roman rule as the Iudaea Province, although the Herodian dynasty through Agrippa II remained client kings of neighbouring territories until 96 CE.
Roman rule over Jerusalem and Judea was challenged in the First Jewish–Roman War (66–73 CE), which ended with a Roman victory. Early on, the city was devastated by a brutal civil war between several Jewish factions fighting for control of the city. In 70 CE, the Romans destroyed Jerusalem and the Second Temple. The contemporary Jewish historian Josephus wrote that the city "was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation." Of the 600,000 (Tacitus) or 1,000,000 (Josephus) Jews of Jerusalem, all of them either died of starvation, were killed or were sold into slavery. Roman rule was again challenged during the Bar Kokhba revolt, beginning in 132 CE and suppressed by the Romans in 135 CE. More recent research indicates that the Romans had founded Aelia Capitolina before the outbreak of the revolt, and found no evidence for Bar Kokhba ever managing to hold the city.
Jerusalem reached a peak in size and population at the end of the Second Temple Period, when the city covered two km2 (3⁄4 sq mi) and had a population of 200,000.
Late Antiquity
Following the Bar Kokhba revolt, Emperor Hadrian combined Iudaea Province with neighbouring provinces under the new name of Syria Palaestina, replacing the name of Judea. The city was renamed Aelia Capitolina, and rebuilt it in the style of a typical Roman town. Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha B'Av. Taken together, these measures (which also affected Jewish Christians) essentially "secularized" the city. Historical sources and archaeological evidence indicate that the rebuilt city was now inhabited by veterans of the Roman military and immigrants from the western parts of the empire.
The ban against Jews was maintained until the 7th century, though Christians would soon be granted an exemption: during the 4th century, the Roman emperor Constantine I ordered the construction of Christian holy sites in the city, including the Church of the Holy Sepulchre. Burial remains from the Byzantine period are exclusively Christian, suggesting that the population of Jerusalem in Byzantine times probably consisted only of Christians.
Jerusalem.
In the 5th century, the eastern continuation of the Roman Empire, ruled from the recently renamed Constantinople, maintained control of the city. Within the span of a few decades, Jerusalem shifted from Byzantine to Persian rule, then back to Roman-Byzantine dominion. Following Sassanid Khosrau II's early 7th century push through Syria, his generals Shahrbaraz and Shahin attacked Jerusalem (Persian: Dej Houdkh) aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.
In the Siege of Jerusalem of 614, after 21 days of relentless siege warfare, Jerusalem was captured. Byzantine chronicles relate that the Sassanids and Jews slaughtered tens of thousands of Christians in the city, many at the Mamilla Pool, and destroyed their monuments and churches, including the Church of the Holy Sepulchre. This episode has been the subject of much debate between historians. The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine emperor Heraclius reconquered it in 629.
Middle Ages
After the Muslim conquest of the Levant, Byzantine Jerusalem was taken by Umar ibn al-Khattab in 638 CE. Among the first Muslims, it was referred to as Madinat bayt al-Maqdis ("City of the Temple"), a name restricted to the Temple Mount. The rest of the city "was called Iliya, reflecting the Roman name given the city following the destruction of 70 CE: Aelia Capitolina". Later the Temple Mount became known as al-Haram al-Sharif, "The Noble Sanctuary", while the city around it became known as Bayt al-Maqdis, and later still, al-Quds al-Sharif "The Holy, Noble". The Islamization of Jerusalem began in the first year A.H. (623 CE), when Muslims were instructed to face the city while performing their daily prostrations and, according to Muslim religious tradition, Muhammad's night journey and ascension to heaven took place. After 13 years, the direction of prayer was changed to Mecca. In 638 CE the Islamic Caliphate extended its dominion to Jerusalem. With the Muslim conquest, Jews were allowed back into the city. The Rashidun caliph Umar ibn al-Khattab signed a treaty with Christian Patriarch of Jerusalem Sophronius, assuring him that Jerusalem's Christian holy places and population would be protected under Muslim rule. Christian-Arab tradition records that, when led to pray at the Church of the Holy Sepulchre, one of the holiest sites for Christians, the caliph Umar refused to pray in the church so that Muslims would not request conversion of the church to a mosque. He prayed outside the church, where the Mosque of Umar (Omar) stands to this day, opposite the entrance to the Church of the Holy Sepulchre. According to the Gaullic bishop Arculf, who lived in Jerusalem from 679 to 688, the Mosque of Umar was a rectangular wooden structure built over ruins which could accommodate 3,000 worshipers.
When the Arab armies under Umar went to Bayt Al-Maqdes in 637 CE, they searched for the site of al-masjid al-aqsa, "the farthest place of prayer/mosque", that was mentioned in the Quran and Hadith according to Islamic beliefs. Contemporary Arabic and Hebrew sources say the site was full of rubbish, and that Arabs and Jews cleaned it. The Umayyad caliph Abd al-Malik commissioned the construction of a shrine on the Temple Mount, now known as the Dome of the Rock, in the late 7th century. Two of the city's most-distinguished Arab citizens of the 10th-century were Al-Muqaddasi, the geographer, and Al-Tamimi, the physician. Al-Muqaddasi writes that Abd al-Malik built the edifice on the Temple Mount in order to compete in grandeur with Jerusalem's monumental churches.
Over the next four hundred years, Jerusalem's prominence diminished as Arab powers in the region vied for control of the city. Jerusalem was captured in 1073 by the Seljuk Turkish commander Atsız. After Atsız was killed, the Seljuk prince Tutush I granted the city to Artuk Bey, another Seljuk commander. After Artuk's death in 1091 his sons Sökmen and Ilghazi governed in the city up to 1098 when the Fatimids recaptured the city.
A messianic Karaite movement to gather in Jerusalem took place at the turn of the millennium, leading to a "Golden Age" of Karaite scholarship there, which was only terminated by the Crusades.
Crusader/Ayyubid period
In 1099, the Fatimid ruler expelled the native Christian population before Jerusalem was besieged by the soldiers of the First Crusade. After taking the solidly defended city by assault, the Crusaders massacred most of its Muslim and Jewish inhabitants, and made it the capital of their Kingdom of Jerusalem. The city, which had been virtually emptied, was recolonized by a variegated inflow of Greeks, Bulgarians, Hungarians, Georgians, Armenians, Syrians, Egyptians, Nestorians, Maronites, Jacobite Miaphysites, Copts and others, to block the return of the surviving Muslims and Jews. The north-eastern quarter was repopulated with Eastern Christians from the Transjordan. As a result, by 1099 Jerusalem's population had climbed back to some 30,000.
In 1187, the city was wrested from the Crusaders by Saladin who permitted Jews and Muslims to return and settle in the city. Under the terms of surrender, once ransomed, 60,000 Franks were expelled. The Eastern Christian populace was permitted to stay. Under the Ayyubid dynasty of Saladin, a period of huge investment began in the construction of houses, markets, public baths, and pilgrim hostels as well as the establishment of religious endowments. However, for most of the 13th century, Jerusalem declined to the status of a village due to city's fall of strategic value and Ayyubid internecine struggles.
From 1229 to 1244, Jerusalem peacefully reverted to Christian control as a result of a 1229 treaty agreed between the crusading Holy Roman Emperor Frederick II and al-Kamil, the Ayyubid sultan of Egypt, that ended the Sixth Crusade. The Ayyubids retained control of the Muslim holy places, and Arab sources suggest that Frederick was not permitted to restore Jerusalem's fortifications.
In 1244, Jerusalem was sacked by the Khwarezmian Tatars, who decimated the city's Christian population and drove out the Jews. The Khwarezmian Tatars were driven out by the Ayyubids in 1247.
Mamluk period
From 1260 to 1516/17, Jerusalem was ruled by the Mamluks. In the wider region and until around 1300, many clashes occurred between the Mamluks on one side, and the crusaders and the Mongols, on the other side. The area also suffered from many earthquakes and black plague. When Nachmanides visited in 1267 he found only two Jewish families, in a population of 2,000, 300 of whom were Christians, in the city. The well-known and far-traveled lexicographer Fairuzabadi (1329–1414) spent ten years in Jerusalem.
The 13th to 15th centuries was a period of frequent building activity in the city, as evidenced by the 90 remaining structures from this time. The city was also a significant site of Mamluk architectural patronage. The types of structures built included madrasas, libraries, hospitals, caravanserais, fountains (or sabils), and public baths. Much of the building activity was concentrated around the edges of the Temple Mount or Haram al-Sharif. Old gates to the Haram lost importance and new gates were built, while significant parts of the northern and western porticoes along the edge of the Temple Mount plaza were built or rebuilt in this period. Tankiz, the Mamluk amir in charge of Syria during the reign of al-Nasir Muhammad, built a new market called Suq al-Qattatin (Cotton Market) in 1336–7, along with the gate known as Bab al-Qattanin (Cotton Gate), which gave access to the Temple Mount from this market. The late Mamluk sultan al-Ashraf Qaytbay also took interest in the city. He commissioned the building of the Madrasa al-Ashrafiyya, completed in 1482, and the nearby Sabil of Qaytbay, built shortly after in 1482; both were located on the Temple Mount. Qaytbay's monuments were the last major Mamluk constructions in the city.
Modern era
In 1517, Jerusalem and its environs fell to the Ottoman Turks, who generally remained in control until 1917.[180] Jerusalem enjoyed a prosperous period of renewal and peace under Suleiman the Magnificent—including the rebuilding of magnificent walls around the Old City. Throughout much of Ottoman rule, Jerusalem remained a provincial, if religiously important centre, and did not straddle the main trade route between Damascus and Cairo. The English reference book Modern history or the present state of all nations, written in 1744, stated that "Jerusalem is still reckoned the capital city of Palestine, though much fallen from its ancient grandeaur".
The Ottomans brought many innovations: modern postal systems run by the various consulates and regular stagecoach and carriage services were among the first signs of modernization in the city. In the mid 19th century, the Ottomans constructed the first paved road from Jaffa to Jerusalem, and by 1892 the railroad had reached the city.
With the annexation of Jerusalem by Muhammad Ali of Egypt in 1831, foreign missions and consulates began to establish a foothold in the city. In 1836, Ibrahim Pasha allowed Jerusalem's Jewish residents to restore four major synagogues, among them the Hurva. In the countrywide Peasants' Revolt, Qasim al-Ahmad led his forces from Nablus and attacked Jerusalem, aided by the Abu Ghosh clan, and entered the city on 31 May 1834. The Christians and Jews of Jerusalem were subjected to attacks. Ibrahim's Egyptian army routed Qasim's forces in Jerusalem the following month.
Ottoman rule was reinstated in 1840, but many Egyptian Muslims remained in Jerusalem and Jews from Algiers and North Africa began to settle in the city in growing numbers. In the 1840s and 1850s, the international powers began a tug-of-war in Palestine as they sought to extend their protection over the region's religious minorities, a struggle carried out mainly through consular representatives in Jerusalem. According to the Prussian consul, the population in 1845 was 16,410, with 7,120 Jews, 5,000 Muslims, 3,390 Christians, 800 Turkish soldiers and 100 Europeans. The volume of Christian pilgrims increased under the Ottomans, doubling the city's population around Easter time.
In the 1860s, new neighbourhoods began to develop outside the Old City walls to house pilgrims and relieve the intense overcrowding and poor
Copyright © John G. Lidstone, all rights reserved.
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Copyright © John G. Lidstone, all rights reserved.
I hope you enjoy my work and thanks for viewing.
NO use of this image is allowed without my express prior permission and subject to compensation/payment.
I do not want my images linked in Facebook groups.
It is an offence, under law, if you remove my copyright marking, and/or post this image anywhere else without my express written permission.
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Kay Martin - Payment in Sin
Macfadden-Bartell Books 50-201, 1964
Cover Artist: George Ziel
"Anything in pants..."
A die-cut advertising coupon or ticket for the Plymouth Poultry Farm Company, York, Pennsylvania. The illustration of rocks in a body of water humorously connects the Plymouth Rock breed of chicken to its namesake, the Plymouth Rock of Pilgrim fame. The Buff, Barred, and White labels refer to three of the breed's color varieties.
See the other side of the coupon for an illustration of the barred variety of Plymouth Rock chicken.
For another item from the Plymouth Poultry Farm, see Guess the Number of Feathers in the Barred Plymouth Rock, 1904.
Plymouth Rocks
Buff, Barred, White
Plymouth Poultry Farm Co., York, Pa.
Hagerstown Fair. This check will be received as 50 cents in payment of any fowl or setting of eggs purchased from us, amounting to $2.00 or more, during seasons of 1903 or 1904. Only one check received from a purchaser.
Catalogue free, trade mark, copyrighted.
Copyright © John G. Lidstone, all rights reserved.
I hope you enjoy my work and thanks for viewing.
NO use of this image is allowed without my express prior permission and subject to compensation/payment.
It is an offence, under law, if you remove my copyright marking, and/or post this image anywhere else without my express written permission.
If you do, and I find out, you will be reported for copyright infringement action to the host platform and/or group applicable and you will be barred by me from social media platforms I use.
The same applies to all of my images.
My ownership & copyright is also embedded in the image metadata.
What craziness is this, a day in that London on a weekday? Well, working one day last weekend, and another next weekend, meant I took a day in Lieu.
So there.
And top of my list of places to visit was St Magnus. This would be the fifth time I have tried to get inside, and the first since I wrote to the church asking whether they would be open a particular Saturday, and then any Saturday. Letters which were ignored
So, I walked out of Monument Station, down the hill there was St Magnus: would it be open?
It was, and inside it was a box, nay a treasure chest of delights.
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St Magnus the Martyr, London Bridge is a Church of England church and parish within the City of London. The church, which is located in Lower Thames Street near The Monument to the Great Fire of London,[1] is part of the Diocese of London and under the pastoral care of the Bishop of London and the Bishop of Fulham.[2] It is a Grade I listed building.[3] The rector uses the title "Cardinal Rector". [4]
St Magnus lies on the original alignment of London Bridge between the City and Southwark. The ancient parish was united with that of St Margaret, New Fish Street, in 1670 and with that of St Michael, Crooked Lane, in 1831.[5] The three united parishes retained separate vestries and churchwardens.[6] Parish clerks continue to be appointed for each of the three parishes.[7]
St Magnus is the guild church of the Worshipful Company of Fishmongers and the Worshipful Company of Plumbers, and the ward church of the Ward of Bridge and Bridge Without. It is also twinned with the Church of the Resurrection in New York City.[8]
Its prominent location and beauty has prompted many mentions in literature.[9] In Oliver Twist Charles Dickens notes how, as Nancy heads for her secret meeting with Mr. Brownlow and Rose Maylie on London Bridge, "the tower of old Saint Saviour's Church, and the spire of Saint Magnus, so long the giant-warders of the ancient bridge, were visible in the gloom". The church's spiritual and architectural importance is celebrated in the poem The Waste Land by T. S. Eliot, who adds in a footnote that "the interior of St. Magnus Martyr is to my mind one of the finest among Wren's interiors".[10] One biographer of Eliot notes that at first he enjoyed St Magnus aesthetically for its "splendour"; later he appreciated its "utility" when he came there as a sinner.
The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April in or around 1116 (the precise year is unknown).[12] He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival.[13] Magnus had a reputation for piety and gentleness and was canonised in 1135. St. Ronald, the son of Magnus's sister Gunhild Erlendsdotter, became Earl of Orkney in 1136 and in 1137 initiated the construction of St. Magnus Cathedral in Kirkwall.[14] The story of St. Magnus has been retold in the 20th century in the chamber opera The Martyrdom of St Magnus (1976)[15] by Sir Peter Maxwell Davies, based on George Mackay Brown's novel Magnus (1973).
he identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926.[16] Following this decision a patronal festival service was held on 16 April 1926.[17] In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century).[18] However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades."[19] For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea.[20] The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age',[21] and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus".[22] A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century,[23] but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.[25] However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.[26] A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery,[27] and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication.[28] Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders.[30] A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower.[31] St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area[32] and was certainly in existence by 1128-33.[33]
The small ancient parish[34] extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street.[35] The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446.[36] The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.[37]
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed.[39] The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge".[40] The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river.[41] The bridge included a chapel dedicated to St Thomas Becket[42] for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb.[43] The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus.[44] At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church.[45] The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels."[46] Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift".[47] The church presumably jutted into the road running to the bridge, as it did in later times.[48] In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter.
In 1274 "came King Edward and his wife [Eleanor] from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady [15 August], being the Feast of Saint Magnus [19 August]; and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished."[50] Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening.[51] The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus.[52] An Act of Parliament of 1437[53] provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities.[54] Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.[56]
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.[57]
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee"[58] and may be thought of as belonging to the guild in the parish of St Magnus, or one like it.[59] Chaucer's family home was near to the bridge in Thames Street.
n 1417 a dispute arose concerning who should take the place of honour amongst the rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.[61]
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished.[62] As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese.[63] Dr John Young, Bishop of Callipolis (rector of St Magnus 1514-15) pronounced judgement on 16 December 1514 (with the Bishop of London and in the presence of Thomas More, then under-sheriff of London) in the heresy case concerning Richard Hunne.[64]
In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican.[65] According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently deceased Pope Julius III.[66]
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner.[67] He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577,[69] but was buried at St Magnus on 6 February 1578.[70] Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London.[71] His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest.[72] His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586.[73] He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571.[74] Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04[75] was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.[76]
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.[77]
The church had a series of distinguished rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.[78]
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church.[79] Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending.[80] Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments.[81] Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over."[83] Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6."[84] The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it.[86] In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force.[87] However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.[88]
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.[89]
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church"
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666.[91] St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.[92]
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676.[93] At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches.[94] The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example,[95] the parish agreeing after some debate to place the communion table on a marble ascent with steps[96] and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706.[97] London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.[98]
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge.[99] It was presented to the church in 1709 by Sir Charles Duncombe[100] (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day."[101] The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son).[103] The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".[104]
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving.[105] The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music).[106] The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built.[107] Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s[108] and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration.[109] The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.[110]
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s.[112] Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians.[113] The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts.[114] After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that 48l. 6s. 2d. per annum, part of his salary of 170l. per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy.[115] Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.[116]
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway.[117] As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower.[118] The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church.[119] The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens"
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.[121]
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall.[122] At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork.[123] J. M. W. Turner painted the church in the mid-1790s.[124]
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791,[125] was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30,[126] at St Peter's Church, Goldhanger in Essex.[127] Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years[128] and served as Master of the Parish Clerks' Company in 1831/32.[129]
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826".[130] Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis.
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge.[132] In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch[133] had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames.[134] In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath".[135] The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge.[136] However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge.[137] In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913.[139] This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet,[140] The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire".[141] There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement.[142] Adelaide House is now listed.[143] Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line),[144] and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill,[145] were developed in 1931.
By the early 1960s traffic congestion had become a problem[147] and Lower Thames Street was widened over the next decade[148] to form part of a significant new east-west transport artery (the A3211).[149] The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973.[150] The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London[151] and, after an archaeological excavation,[152] St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners.[153] This development now allows a clear view of the church from the east side.[154] The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants,[155] was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982.[156] A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013.[157] Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.[158]
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan,[159] although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus.[160] Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013.[161] The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012.[162] The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
A lectureship at St Michael Crooked Lane, which was transferred to St Magnus in 1831, was endowed by the wills of Thomas and Susannah Townsend in 1789 and 1812 respectively.[164] The Revd Henry Robert Huckin, Headmaster of Repton School from 1874 to 1882, was appointed Townsend Lecturer at St Magnus in 1871.[165]
St Magnus narrowly escaped damage from a major fire in Lower Thames Street in October 1849.
During the second half of the 19th century the rectors were Alexander McCaul, DD (1799–1863, Rector 1850-63), who coined the term 'Judaeo Christian' in a letter dated 17 October 1821,[167] and his son Alexander Israel McCaul (1835–1899, curate 1859-63, rector 1863-99). The Revd Alexander McCaul Sr[168] was a Christian missionary to the Polish Jews, who (having declined an offer to become the first Anglican Bishop in Jerusalem)[169] was appointed professor of Hebrew and rabbinical literature at King's College, London in 1841. His daughter, Elizabeth Finn (1825–1921), a noted linguist, founded the Distressed Gentlefolk Aid Association (now known as Elizabeth Finn Care).[170]
In 1890 it was reported that the Bishop of London was to hold an inquiry as to the desirability of uniting the benefices of St George Botolph Lane and St Magnus. The expectation was a fusion of the two livings, the demolition of St George’s and the pensioning of "William Gladstone’s favourite Canon", Malcolm MacColl. Although services ceased there, St George’s was not demolished until 1904. The parish was then merged with St Mary at Hill rather than St Magnus.[171]
The patronage of the living was acquired in the late 19th century by Sir Henry Peek Bt. DL MP, Senior Partner of Peek Brothers & Co of 20 Eastcheap, the country's largest firm of wholesale tea brokers and dealers, and Chairman of the Commercial Union Assurance Co. Peek was a generous philanthropist who was instrumental in saving both Wimbledon Common and Burnham Beeches from development. His grandson, Sir Wilfred Peek Bt. DSO JP, presented a cousin, Richard Peek, as rector in 1904. Peek, an ardent Freemason, held the office of Grand Chaplain of England. The Times recorded that his memorial service in July 1920 "was of a semi-Masonic character, Mr Peek having been a prominent Freemason".[172] In June 1895 Peek had saved the life of a young French girl who jumped overboard from a ferry midway between Dinard and St Malo in Brittany and was awarded the bronze medal of the Royal Humane Society and the Gold Medal 1st Class of the Sociâetâe Nationale de Sauvetage de France.[173]
In November 1898 a memorial service was held at St Magnus for Sir Stuart Knill Bt. (1824–1898), head of the firm of John Knill and Co, wharfingers, and formerly Lord Mayor and Master of the Plumbers' Company.[174] This was the first such service for a Roman Catholic taken in an Anglican church.[175] Sir Stuart's son, Sir John Knill Bt. (1856-1934), also served as Alderman for the Ward of Bridge Within, Lord Mayor and Master of the Plumbers' Company.
Until 1922 the annual Fish Harvest Festival was celebrated at St Magnus.[176] The service moved in 1923 to St Dunstan in the East[177] and then to St Mary at Hill, but St Magnus retained close links with the local fish merchants until the closure of old Billingsgate Market. St Magnus, in the 1950s, was "buried in the stink of Billingsgate fish-market, against which incense was a welcome antidote".
A report in 1920 proposed the demolition of nineteen City churches, including St Magnus.[179] A general outcry from members of the public and parishioners alike prevented the execution of this plan.[180] The members of the City Livery Club passed a resolution that they regarded "with horror and indignation the proposed demolition of 19 City churches" and pledged the Club to do everything in its power to prevent such a catastrophe.[181] T. S. Eliot wrote that the threatened churches gave "to the business quarter of London a beauty which its hideous banks and commercial houses have not quite defaced. ... the least precious redeems some vulgar street ... The loss of these towers, to meet the eye down a grimy lane, and of these empty naves, to receive the solitary visitor at noon from the dust and tumult of Lombard Street, will be irreparable and unforgotten."[182] The London County Council published a report concluding that St Magnus was "one of the most beautiful of all Wren's works" and "certainly one of the churches which should not be demolished without specially good reasons and after very full consideration."[183] Due to the uncertainty about the church's future, the patron decided to defer action to fill the vacancy in the benefice and a curate-in-charge temporarily took responsibility for the parish.[184] However, on 23 April 1921 it was announced that the Revd Henry Joy Fynes-Clinton would be the new Rector. The Times concluded that the appointment, with the Bishop’s approval, meant that the proposed demolition would not be carried out.[185] Fr Fynes-Clinton was inducted on 31 May 1921.[186]
The rectory, built by Robert Smirke in 1833-5, was at 39 King William Street.[187] A decision was taken in 1909 to sell the property, the intention being to purchase a new rectory in the suburbs, but the sale fell through and at the time of the 1910 Land Tax Valuations the building was being let out to a number of tenants. The rectory was sold by the diocese on 30 May 1921 for £8,000 to Ridgways Limited, which owned the adjoining premises.[188] The Vestry House adjoining the south west of the church, replacing the one built in the 1760s, may also have been by Smirke. Part of the burial ground of St Michael Crooked Lane, located between Fish Street Hill and King William Street, survived as an open space until 1987 when it was compulsorily purchased to facilitate the extension of the Docklands Light Railway into the City.[189] The bodies were reburied at Brookwood Cemetery.
The interior of the church was restored by Martin Travers in 1924, in a neo-baroque style,[191] reflecting the Anglo-Catholic character of the congregation[192] following the appointment of Henry Joy Fynes-Clinton as Rector.[193] Fr Fynes, as he was often known, served as Rector of St Magnus from 31 May 1921 until his death on 4 December 1959 and substantially beautified the interior of the church.[194]
Fynes-Clinton held very strong Anglo-Catholic views, and proceeded to make St Magnus as much like a baroque Roman Catholic church as possible. However, "he was such a loveable character with an old-world courtesy which was irresistible, that it was difficult for anyone to be unpleasant to him, however much they might disapprove of his views".[195] He generally said the Roman Mass in Latin; and in personality was "grave, grand, well-connected and holy, with a laconic sense of humour".[196] To a Protestant who had come to see Coverdale's monument he is reported to have said "We have just had a service in the language out of which he translated the Bible".[197] The use of Latin in services was not, however, without grammatical danger. A response from his parishioners of "Ora pro nobis" after "Omnes sancti Angeli et Archangeli" in the Litany of the Saints would elicit a pause and the correction "No, Orate pro nobis."
In 1922 Fynes-Clinton refounded the Fraternity of Our Lady de Salve Regina.[198] The Fraternity's badge[199] is shown in the stained glass window at the east end of the north wall of the church above the reredos of the Lady Chapel altar. He also erected a statue of Our Lady of Walsingham and arranged pilgrimages to the Norfolk shrine, where he was one of the founding Guardians.[200] In 1928 the journal of the Catholic League reported that St Magnus had presented a votive candle to the Shrine at Walsingham "in token of our common Devotion and the mutual sympathy and prayers that are we hope a growing bond between the peaceful country shrine and the church in the heart of the hurrying City, from the Altar of which the Pilgrimages regularly start".[201]
Fynes-Clinton was General Secretary of the Anglican and Eastern Orthodox Churches Union and its successor, the Anglican and Eastern Churches Association, from 1906 to 1920 and served as Secretary to the Archbishop of Canterbury's Eastern Churches Committee from 1920 to around 1924. A Solemn Requiem was celebrated at St Magnus in September 1921 for the late King Peter of the Serbs, Croats and Slovenes.
At the midday service on 1 March 1922, J.A. Kensit, leader of the Protestant Truth Society, got up and protested against the form of worship.[202] The proposed changes to the church in 1924 led to a hearing in the Consistory Court of the Chancellor of the Diocese of London and an appeal to the Court of Arches.[203] Judgement was given by the latter Court in October 1924. The advowson was purchased in 1931, without the knowledge of the Rector and Parochial Church Council, by the evangelical Sir Charles King-Harman.[204] A number of such cases, including the purchase of the advowsons of Clapham and Hampstead Parish Churches by Sir Charles, led to the passage of the Benefices (Purchase of Rights of Patronage) Measure 1933.[205] This allowed the parishioners of St Magnus to purchase the advowson from Sir Charles King-Harman for £1,300 in 1934 and transfer it to the Patronage Board.
St Magnus was one of the churches that held special services before the opening of the second Anglo-Catholic Congress in 1923.[207] Fynes-Clinton[208] was the first incumbent to hold lunchtime services for City workers.[209] Pathé News filmed the Palm Sunday procession at St Magnus in 1935.[210] In The Towers of Trebizond, the novel by Rose Macauley published in 1956, Fr Chantry-Pigg's church is described as being several feet higher than St Mary’s Bourne Street and some inches above even St Magnus the Martyr.[211]
In July 1937 Fr Fynes-Clinton, with two members of his congregation, travelled to Kirkwall to be present at the 800th anniversary celebrations of St Magnus Cathedral, Kirkwall. During their stay they visited Egilsay and were shown the spot where St Magnus had been slain. Later Fr Fynes-Clinton was present at a service held at the roofless church of St Magnus on Egilsay, where he suggested to his host Mr Fryer, the minister of the Cathedral, that the congregations of Kirkwall and London should unite to erect a permanent stone memorial on the traditional site where Earl Magnus had been murdered. In 1938 a cairn was built of local stone on Egilsay. It stands 12 feet high and is 6 feet broad at its base. The memorial was dedicated on 7 September 1938 and a bronze inscription on the monument reads "erected by the Rector and Congregation of St Magnus the Martyr by London Bridge and the Minister and Congregation of St Magnus Cathedral, Kirkwall to commemorate the traditional spot where Earl Magnus was slain, AD circa 1116 and to commemorate the Octocentenary of St Magnus Cathedral 1937"
A bomb which fell on London Bridge in 1940 during the Blitz of World War II blew out all the windows and damaged the plasterwork and the roof of the north aisle.[213] However, the church was designated a Grade I listed building on 4 January 1950[214] and repaired in 1951, being re-opened for worship in June of that year by the Bishop of London, William Wand.[215] The architect was Laurence King.[216] Restoration and redecoration work has subsequently been carried out several times, including after a fire in the early hours of 4 November 1995.[217] Cleaning of the exterior stonework was completed in 2010.
Some minor changes were made to the parish boundary in 1954, including the transfer to St Magnus of an area between Fish Street Hill and Pudding Lane. The site of St Leonard Eastcheap, a church that was not rebuilt after the Great Fire, is therefore now in the parish of St Magnus despite being united to St Edmund the King.
Fr Fynes-Clinton marked the 50th anniversary of his priesthood in May 1952 with High Mass at St Magnus and lunch at Fishmongers' Hall.[218] On 20 September 1956 a solemn Mass was sung in St Magnus to commence the celebration of the 25th anniversary of the restoration of the Holy House at Walsingham in 1931. In the evening of that day a reception was held in the large chamber of Caxton Hall, when between three and four hundred guests assembled.[219]
Fr Fynes-Clinton was succeeded as rector in 1960 by Fr Colin Gill,[220] who remained as incumbent until his death in 1983.[221] Fr Gill was also closely connected with Walsingham and served as a Guardian between 1953 and 1983, including nine years as Master of the College of Guardians.[222] He celebrated the Mass at the first National Pilgrimage in 1959[223] and presided over the Jubilee celebrations to mark the 50th anniversary of the Shrine in 1981, having been present at the Holy House's opening.[224] A number of the congregation of St Stephen's Lewisham moved to St Magnus around 1960, following temporary changes in the form of worship there.
In 1994 the Templeman Commission proposed a radical restructuring of the churches in the City Deanery. St Magnus was identified as one of the 12 churches that would remain as either a parish or an 'active' church.[226] However, the proposals were dropped following a public outcry and the consecration of a new Bishop of London.
The parish priest since 2003 has been Fr Philip Warner, who was previously priest-in-charge of St Mary's Church, Belgrade (Diocese in Europe) and Apokrisiarios for the Archbishop of Canterbury to the Serbian Orthodox Church. Since January 2004 there has been an annual Blessing of the Thames, with the congregations of St Magnus and Southwark Cathedral meeting in the middle of London Bridge.[227] On Sunday 3 July 2011, in anticipation of the feast of the translation of St Thomas Becket (7 July), a procession from St Magnus brought a relic of the saint to the middle of the bridge.[228]
David Pearson specially composed two new pieces, a communion anthem A Mhànais mo rùin (O Magnus of my love) and a hymn to St Magnus Nobilis, humilis, for performance at the church on the feast of St Magnus the Martyr, 16 April 2012.[229] St Magnus's organist, John Eady, has won composition competitions for new choral works at St Paul's Cathedral (a setting of Veni Sancte Spiritus first performed on 27 May 2012) and at Lincoln Cathedral (a setting of the Matin responsory for Advent first performed on 30 November 2013).[230]
In addition to liturgical music of a high standard, St Magnus is the venue for a wide range of musical events. The Clemens non Papa Consort, founded in 2005, performs in collaboration with the production team Concert Bites as the church's resident ensemble.[231] The church is used by The Esterhazy Singers for rehearsals and some concerts.[232] The band Mishaped Pearls performed at the church on 17 December 2011.[233] St Magnus featured in the television programme Jools Holland: London Calling, first broadcast on BBC2 on 9 June 2012.[234] The Platinum Consort made a promotional film at St Magnus for the release of their debut album In the Dark on 2 July 2012.[235]
The Friends of the City Churches had their office in the Vestry House of St Magnus until 2013.
Martin Travers modified the high altar reredos, adding paintings of Moses and Aaron and the Ten Commandments between the existing Corinthian columns and reconstructing the upper storey. Above the reredos Travers added a painted and gilded rood.[237] In the centre of the reredos there is a carved gilded pelican (an early Christian symbol of self-sacrifice) and a roundel with Baroque-style angels. The glazed east window, which can be seen in an early photograph of the church, appears to have been filled in at this time. A new altar with console tables was installed and the communion rails moved outwards to extend the size of the sanctuary. Two old door frames were used to construct side chapels and placed at an angle across the north-east and south-east corners of the church. One, the Lady Chapel, was dedicated to the Rector's parents in 1925 and the other was dedicated to Christ the King. Originally, a baroque aumbry was used for Reservation of the Blessed Sacrament, but later a tabernacle was installed on the Lady Chapel altar and the aumbry was used to house a relic of the True Cross.
The interior was made to look more European by the removal of the old box pews and the installation of new pews with cut-down ends. Two new columns were inserted in the nave to make the lines regular. The Wren-period pulpit by the joiner William Grey[238] was opened up and provided with a soundboard and crucifix. Travers also designed the statue of St Magnus of Orkney, which stands in the south aisle, and the statue of Our Lady of Walsingham.[239]
On the north wall there is a Russian Orthodox icon, painted in 1908. The modern stations of the cross in honey-coloured Japanese oak are the work of Robert Randall and Ashley Sands.[240] One of the windows in the north wall dates from 1671 and came from Plumbers' Hall in Chequer Yard, Bush Lane, which was demolished in 1863 to make way for Cannon Street Railway Station.[241] A fireplace from the Hall was re-erected in the Vestry House. The other windows on the north side are by Alfred Wilkinson and date from 1952 to 1960. These show the arms of the Plumbers’, Fishmongers’ and Coopers’ Companies together with those of William Wand when Bishop of London and Geoffrey Fisher when Archbishop of Canterbury and (as noted above) the badge of the Fraternity of Our Lady de Salve Regina.
The stained glass windows in the south wall, which are by Lawrence Lee and date from 1949 to 1955, represent lost churches associated with the parish: St Magnus and his ruined church of Egilsay, St Margaret of Antioch with her lost church in New Fish Street (where the Monument to the Great Fire now stands), St Michael with his lost church of Crooked Lane (demolished to make way for the present King William Street) and St Thomas Becket with his chapel on Old London Bridge.[242]
The church possesses a fine model of Old London Bridge. One of the tiny figures on the bridge appears out of place in the mediaeval setting, wearing a policeman's uniform. This is a representation of the model-maker, David T. Aggett, who is a Liveryman of the Worshipful Company of Plumbers and was formerly in the police service.[243]
The Mischiefs by Fire Act 1708 and the Fires Prevention (Metropolis) Act 1774 placed a requirement on every parish to keep equipment to fight fires. The church owns two historic fire engines that belonged to the parish of St Michael, Crooked Lane.[244] One of these is in storage at the Museum of London. The whereabouts of the other, which was misappropriated and sold at auction in 2003, is currently unknown.
In 1896 many bodies were disinterred from the crypt and reburied at the St Magnus's plot at Brookwood Cemetery, which remains the church's burial ground.
Prior to the Great Fire of 1666 the old tower had a ring of five bells, a small saints bell and a clock bell.[246] 47 cwt of bell metal was recovered[247] which suggests that the tenor was 13 or 14 cwt. The metal was used to cast three new bells, by William Eldridge of Chertsey in 1672,[248] with a further saints bell cast that year by Hodson.[249] In the absence of a tower, the tenor and saints bell were hung in a free standing timber structure, whilst the others remained unhung.[250]
A new tower was completed in 1704 and it is likely that these bells were transferred to it. However, the tenor became cracked in 1713 and it was decided to replace the bells with a new ring of eight.[251] The new bells, with a tenor of 21 cwt, were cast by Richard Phelps of the Whitechapel Bell Foundry. Between 1714 and 1718 (the exact date of which is unknown), the ring was increased to ten with the addition of two trebles given by two former ringing Societies, the Eastern Youths and the British Scholars.[252] The first peal was rung on 15 February 1724 of Grandsire Caters by the Society of College Youths. The second bell had to be recast in 1748 by Robert Catlin, and the tenor was recast in 1831 by Thomas Mears of Whitechapel,[253] just in time to ring for the opening of the new London Bridge. In 1843, the treble was said to be "worn out" and so was scrapped, together with the saints bell, while a new treble was cast by Thomas Mears.[254] A new clock bell was erected in the spire in 1846, provided by B R & J Moore, who had earlier purchased it from Thomas Mears.[255] This bell can still be seen in the tower from the street.
The 10 bells were removed for safe keeping in 1940 and stored in the churchyard. They were taken to Whitechapel Bell Foundry in 1951 whereupon it was discovered that four of them were cracked. After a long period of indecision, fuelled by lack of funds and interest, the bells were finally sold for scrap in 1976. The metal was used to cast many of the Bells of Congress that were then hung in the Old Post Office Tower in Washington, D.C.
A fund was set up on 19 September 2005, led by Dickon Love, a member of the Ancient Society of College Youths, with a view to installing a new ring of 12 bells in the tower in a new frame. This was the first of three new rings of bells he has installed in the City of London (the others being at St Dunstan-in-the-West and St James Garlickhythe). The money was raised and the bells were cast during 2008/9 by the Whitechapel Bell Foundry. The tenor weighed 26cwt 3qtr 9 lbs (1360 kg) and the new bells were designed to be in the same key as the former ring of ten. They were consecrated by the Bishop of London on 3 March 2009 in the presence of the Lord Mayor[256] and the ringing dedicated on 26 October 2009 by the Archdeacon of London.[257] The bells are named (in order smallest to largest) Michael, Margaret, Thomas of Canterbury, Mary, Cedd, Edward the Confessor, Dunstan, John the Baptist, Erkenwald, Paul, Mellitus and Magnus.[258] The bells project is recorded by an inscription in the vestibule of the church.
The first peal on the twelve was rung on 29 November 2009 of Cambridge Surprise Maximus.[260] Notable other recent peals include a peal of Stedman Cinques on 16 April 2011 to mark the 400th anniversary of the granting of a Royal Charter to the Plumbers' Company,[261] a peal of Cambridge Surprise Royal on 28 June 2011 when the Fishmongers' Company gave a dinner for Prince Philip, Duke of Edinburgh at their hall on the occasion of his 90th birthday[262] and a peal of Avon Delight Maximus on 24 July 2011 in solidarity with the people of Norway following the tragic massacre on Utoeya Island and in Oslo.[263] On the latter occasion the flag of the Orkney Islands was flown at half mast. In 2012 peals were rung during the Thames Diamond Jubilee Pageant on 3 June and during each of the three Olympic/Paralympic marathons, on 5 and 12 August and 9 September.
The BBC television programme, Still Ringing After All These Years: A Short History of Bells, broadcast on 14 December 2011, included an interview at St Magnus with the Tower Keeper, Dickon Love,[264] who was captain of the band that rang the "Royal Jubilee Bells" during the Thames Diamond Jubilee Pageant on 3 June 2012 to celebrate the Diamond Jubilee of Queen Elizabeth II.[265] Prior to this, he taught John Barrowman to handle a bell at St Magnus for the BBC coverage.
The bells are currently rung every Sunday around 12:15 (following the service) by the Guild of St Magnus.
Every other June, newly elected wardens of the Fishmongers' Company, accompanied by the Court, proceed on foot from Fishmongers' Hall[267] to St Magnus for an election service.[268] St Magnus is also the Guild Church of The Plumbers' Company. Two former rectors have served as master of the company,[269] which holds all its services at the church.[270] On 12 April 2011 a service was held to commemorate the 400th anniversary of the granting of the company's Royal Charter at which the Bishop of London, the Rt Revd and Rt Hon Richard Chartres KCVO, gave the sermon and blessed the original Royal Charter. For many years the Cloker Service was held at St Magnus, attended by the Coopers' Company and Grocers' Company, at which the clerk of the Coopers' Company read the will of Henry Cloker dated 10 March 1573.[271]
St Magnus is also the ward church for the Ward of Bridge and Bridge Without, which elects one of the city's aldermen. Between 1550 and 1978 there were separate aldermen for Bridge Within and Bridge Without, the former ward being north of the river and the latter representing the City's area of control in Southwark. The Bridge Ward Club was founded in 1930 to "promote social activities and discussion of topics of local and general interest and also to exchange Ward and parochial information" and holds its annual carol service at St Magnus.
Replacing an earlier scanned print with a better version 28-Aug-21 (DeNoiseAI).
This aircraft was at Manchester for almost two years before Dan-Air Engineering received maintenance payments and it departed early in 1994.
An early build Boeing 747-100 (line no: 51), this aircraft was delivered to JAL Japan Air lines as JA8102 in May-70. It was sold to JAA Japan Asia Airways (a JAL subsidiary) in Dec-82. The aircraft was leased back to JAL in Nov-86 and returned to JAA in May-92. It was sold to Okaka Air as 5N-EDO later the same month. It was stored at Lagos, Nigeria (date unknown) and then leased to Summit Aviation in Jan-98. It was due to be leased to Kabo Air as 5N-BBB but the lease wasn't taken up. The aircraft was withdrawn from use and stored at Tijuana, Mexico (date unknown). It was noted at Tijuana in Jan-03 with most useful parts removed and was broken up there in 2004.
Note: There are very few photos of this aircraft online, most of the ones I've seen were taken at Manchester around 1992-94 and a couple at Stansted, UK, when it was 'parked' in 1994. I have no idea how it found it's way to Mexico... There are notes in some databases that say it was sold to Kabo Air (Nigeria) as 5N-BBB in 2012, but that's impossible if it was broken up at Tijuana in 2004. The registration 5N-BBB was used on a Lockheed Tristar in the early 1990's.
Copyright © John G. Lidstone, all rights reserved.
I hope you enjoy my work and thanks for viewing.
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Name: Nora Jane McCartney alias Marcella Turnbull alias Bulman
Arrested for: Larceny
Arrested at: North Shields Police Station
Arrested on: 4 April 1905
Tyne and Wear Archives ref: DX1388-1-37-Nora Jane McCartney AKA Turnbul AKA Bulman
The Shields Daily Gazette for 5 April 1905 reports:
"NORTH SHIELDS WOMAN SENT TO GAOL
Nora Jane McCarthy (39), no fixed abode, was charged at North Shields with stealing three pairs of combinations, value 14s, on the 14th ult, and further with stealing 2s 2d the money of Mary Watson, laundry woman, Church Street, on the same date.
Mrs Watson said the garments were part of a washing. Accused had assisted in the washing and went to the owner to deliver them. She received 2s 2d in payment and when the clothes were examined the combinations were missed. She also kept the money. Other evidence having been given, Inspector Proud proved the arrest. Accused, who pleaded guilty, was committed to prison for six weeks on each charge, one sentence to follow the other".
These images are a selection from an album of photographs of prisoners brought before the North Shields Police Court between 1902 and 1916 in the collection of Tyne & Wear Archives (TWA ref DX1388/1).
(Copyright) We're happy for you to share this digital image within the spirit of The Commons. Please cite 'Tyne & Wear Archives & Museums' when reusing. Certain restrictions on high quality reproductions and commercial use of the original physical version apply though; if you're unsure please email archives@twmuseums.org.uk.
June is a special month ~
It is when I did the payment for my lovely Joori a year a go! *1.6.2011*
She is my first bjd & VERY special to me
The Crypto Renaissance is today at www.mobilecoin.com
P.S. our fireside chat is now online here.
I'll cover some Old Crusty Crypto: 1994 saw the first crypto payment on the internet. Long before smart contracts or NFT vernacular, I wrote an article on the greater possibilities, in 1994: “digital cash techniques can be used to protect IP… including the registration of digital artwork originals.”— from my 2012 discovery of the article, in the era of BTC, here: flic.kr/p/dPcqJ1
Way back in 1985, my undergrad advisor was Marty Hellman. Also spent time with Ralph Merkle at Foresight Institute brain spa weekends. (The pioneers of public key cryptography). I found it fascinating, but I got distracted by neural networks on parallel compute substrates by the time I started and left my PhD.
Lots of fun topics today at #CryptoRen
Taken on my dogs bed, live with it. Reffed all weekend at my field and was payed in a new gun, granted I wanted money but I won't argue at the moment.
FT Future of Finance 2023: Money & payments for a world in transition, 15 - 16 June 2023, TNW Conference, Amsterdam.
Pastor Calvin: "But now Christ has been raised from the dead, the first fruits of those who are asleep."
The resurrection is the seal of assurance from God. It is the culmination of the Scripture narrative. Because God the Son, the Lord Jesus Christ, is risen, we know the payment on the cross was satisfactory to God the Father. And so we see that our Savior's final words on the cross were, "It is finished!"
All that is needed for salvation was accomplished by Christ. He lived the perfect life, meeting the perfect standard of righteousness that we failed to meet. "For all have sinned, and fall short of the glory of God." He died the atoning death, suffering the wrath of His Father on the cross for those who will be saved.
The resurrection is not a peripheral issue, friends. It is the foundation of our faith. Christianity rests on the resurrection.
*****************************
1 Corinthians 15:20
John 19:30
Romans 3:23
Copyright © John G. Lidstone, all rights reserved.
I hope you enjoy my work and thanks for viewing.
NO use of this image is allowed without my express prior permission and subject to compensation/payment.
It is an offence, under law, if you remove my copyright marking, and/or post this image anywhere else without my express written permission.
If you do, and I find out, you will be reported for copyright infringement action to the host platform and/or group applicable and you will be barred by me from social media platforms I use.
The same applies to all of my images.
My ownership & copyright is also embedded in the image metadata.
The Heart Of The Ocean, Episode 3, Pic 15
Ricky Is wearing
- DS Reilly Glasses
- not so bad. ANTEO turtleneck. Forest
- (Cold Ash) Holloway Ripped Jeans (RollUp)- Light Blue
-NATIVE URBAN-Chuka Boots
Benson Wearing
(Deadwool) ERNST sweater- fitted turtleneck-red
(COLD-ASH) LARKHAM Jeans (straight)-Dark Blue
-(*RG*) Miles Sneakers-Classic- *REDGRAVE*
Hopetoun.
The first white people to settle in the Mallee along Yarriambiack Creek were Peter McGinnis and his wife Rose. They built Corrong homestead in the late 1840s and added to it in 1850s. They sited it beside Lake Lascelles as it is known now. When McGinnis took up his run in 1846 the Mallee was known for being impervious to traverse. McGinnis who came from Ireland when he was 21 with his wife had worked on the Warracknabeal run from 1844. His father died that year and McGinnis bought a flock of sheep with his inheritance and set off with a shepherd north of Warracknabeal to squat on land. With his Aboriginal guide he found Lake Corrong in July 1846 and decided to settle there. Near them was Henry Davis with his 60,000 acre run at Brim. Rose McGinnis followed soon after Peter McGinnis arrived at Corrong. In 1848 the homestead was erected. The Corrong run extended lengthways along Yarriambiack Creek for about 22 miles (36 kms). In 1860 the homestead had more rooms added making it L shaped. They had seven children and an adopted Aboriginal son. McGinnis made his shepherd Bell a one third partner in the run which was licensed by 1848. By 1870 the run was carrying 95,000 sheep. The partnership was dissolved in 1872 and by 1873 it covered 433,700 acres. Runs to the north along the River Murray were taken up in late 1840s near Swan Hill. In 1877 McGinnis sold the leasehold to Edward Harewood Lascelles (1847-1917.) Lascelles was born in Van Diemen’s Land in 1847. In 1868 he became partner in the wool broking firm of Dennys (his uncle) Lascelles and Co. Although Lascelles lived in Geelong he visited often and in 1891 he had another house built in the town called Hopetoun House.
Lascelles bought Corrong run with Messrs Mandeville and Douglas. Lascelles had visited Corrong station in 1873 as a wool broker. His immediate concerns in 1877 were rabbits who had reduced carrying capacity of the land by 1878. Wild dingos thrived on rabbits and their numbers increased producing a double deleterious effect on sheep runs. By 1882 only 3,000 sheep were grazed on Corrong station instead of the previous 95,000. In 1883 the Mallee Pastoral Leases bill passed allowing pastoralists to obtain 20 year leases on their runs. This extra security allowed Lascelles, and others, to begin fencing paddocks to keep out the dingoes and rabbits. Then in 1885 the Victorian government built the dog fence from SA across the Mallee and then north to the River Murray. Lascelles also promoted poisoning to rid the land of the dingo problem. Lascelles went to SA in 1887 to investigate Mallee grain farming, stump jump ploughs and scrub rollers. Lascelles owned 640 acres freehold around the homestead but he then lobbied and persisted the government until got legislative government permission to subdivide 20 farms of 320 acres each out of his leasehold lands for share farmers. In 1890 this was the first share farming scheme in Victoria. Soon the size of the subdivided farms was increased to 480 acres and share farmers had the option of purchasing their land in 1900. The area near Corrong homestead was set aside for the town of Hopetoun. In 1890 Lord Hopetoun the Governor of Victoria visited Corrong station and so that was the name given to the town. The governor rode a horse down to Corrong from Swan Hill. Then he rode on horseback to Rosebery for champagne and then on to Warracknabeal. Lord Hopetoun made later visits to see the progress of the town. He became the first Governor General of Australia from 1901 to 1903.
The first town blocks and farm blocks were sold in 1891. A further 52 town blocks were sold in 1892. Yarriambiack Creek was dammed before it entered Lake Lascelles to provide water for the town. Lascelles employed a horticulturist to experiment with growing fruit trees, vines, lucerne, wheat, oats, maize, sorghum etc. Lascelles wanted to show the promise of the Mallee and became known as the Father of the Mallee in Victoria. Only the olives have survived from that original orchard as salinity and droughts eventually killed off the orchard. But Lascelles always tried to help the new farmers. He provided horse feed until they could grow their own oats. He provided seed wheat for the new comers. He had a weekly killing day at Corrong homestead when farmers could get half a butchered sheep until they had fences and could have their own sheep. He was flexible with land payments, accepted only a small land deposit for those buying their land, and he only took his third of the crop in good years from the share farmers. By 1892 the farmers of Hopetoun region carted their wheat to the rail head in Beulah. Edward Lascelles then began building a private railway line from Beulah to Hopetoun but the 1893 depression hit and despite having spent over £4,000 on it the work was suspended. Lascelles then got the government to agree to build the line in return for surrounding 95,000 acres of land with no compensation. The railway reached Hopetoun in December 1893 and the first bags of wheat were carted away. Most of the first settlers on farms came from South Australia as they did elsewhere in the Victorian Mallee. Lascelles advertised the land in South Australia and in other states too. More Lascelles land was sold in 1893. In 1893 Lascelles had 16,500 acres sown in wheat by his twenty share farmers and on his own property. He had over 10,000 acres of his own land cleared for grain growing but by 1903 this had grown to 60,000 acres. He had the biggest farming acreage in Victoria. As more and more land was sold off Corrong station gradually disappeared. By 1901 he was selling either freehold land or land on a share farming basis for blocks of 1,000 acres. Edward Lascelles died in 1917.
Hopetoun grew rapidly. 30 buildings were erected in the first three months after the first land sales. The first edition of the Hopetoun newspaper appeared in 1892 and the first school opened in the Corrong woolshed. (The first stone school opened in 1894 on land donated by Lascelles.) The first general store opened in 1892 as did a bakery. Soon the town had three hotels and a Mechanics Institute. In March 1894 Lord Hopetoun visited and stayed for a month in the town. To honour Lady Hopetoun the newspaper printed a special edition on white silk! By the mid-1890s Hopetoun had dressmakers, a saw mill, brickworks, saddlers, butchers, grain stores etc. The first official Post Office opened in 1898 and the present Post Office was erected in 1913. The first wooden Methodist Church was erected in 1893 and replaced with a Mt Gambier limestone church in 1927. The Anglican Church was built in 1907. The Baptists built their first church in 1894 and replaced it with another in 1922. Both the Catholics and Presbyterians held services in the Mechanics Institute. The Catholic Church was built in 1907 and replaced with a modern church in 1960. After World War One soldier settlers were placed on farm blocks of 640 acres. This was not viable and soon increased to 960 acre blocks. The soldier settler farmers helped the town prosper as did more soldier settlers after World War Two. The railway line from Hopetoun was extended to Patchewollock in 1925.
Saturday, and hey, hey it's the weekend.
I felt as though the weather had kept me trapped in the house pretty much all week, so I wanted to go out.
Jools came back from work evening, saying that her old boss had visited Rochester Cathedral and said there is a fantastic art display of thousands of paper doves, and a huge table made from reclaimed 5,000 tree trunk found in a fen in Norfolk.
Yes, we would like some of that action, and as it has been three years since we were last there, seemed like a good idea.
In fact, at the beginning of March 2020, it was the first trip we took in the new Audi, and of course, two weeks later there was lockdown and deaths.
So, a trip back, at Easter, for a rebirth and to see some art and a huge table.
But first, shopping.
And being the start of the month, we get much more than usual, including wine to make sloe port and stuff for washing and cleaning.
Back home to put it all away and have breakfast and second coffee before heading out. Though because of Brexit-related delays in the port, we did have to leave through Guston and Pineham to get to the A2 as traffic through Whitfield was at a standstill.
Up the A2 to Faversham, then along the Motorway until we turned off just after the Medway bridge. It was later than we had hoped, but thought nothing of it, really.
But there was a food festival on near the caste, and all parking was full, we drove along the river thinking we would just give up, then following the sat nav back into town we find a tiny car park with spaces, and just a few minutes walk from the cathedral and castle.
Perfect.
As we drove past the parish church in Strood, I saw thatt he door was open: oh good.
On the way to the cathedral, we called into a café for breakfast. Second breakfast. Elevenses. I had a bacon butty and Jools had a panini, which hit the spot, meaning we were ready to go and mingle with people.
By the time we emerged, and walked along the High Street to the church, it was closed. So I took some shots of the outside, and then we headed for the bridge over the Medway, and before the Cathedral, there was the Bridge Chapel.
I had discovered from a fr
iend that the Bridge over the Medway at Rochester was owned, repaired and funded by a charity/trust, and had been this was pretty much from the 14th century.
Only the other shell of the Chantry Chapel of the Bridge now remains, but a new roof has been put on, and the chapel now used for meetings, and has a large wooden table filling most of the Chancel. I record the details, say thanks to the two friendly guides, and we finally walk to the Cathedral.
The food festival needed tickets to go in, it smelled good, and a band was playing poor Britpop numbers to entertain the thin crowds.
We entered the cathedral, and hit by the sight of over 10,000 paper doves, all lit with pink light, having over the Nave.
It was impressive.
As was the table, pushed to one side but half the length of the Nave, and made of two and three thick planks.
I went round taking shots of the stained glass with the big lens, whilst Jools sat and looked after the camera bag.
Despite it being a cool day, with my fleece on I was hot, so needed a drink, and along the old High Street was The George, and they showed us to the "garden", which was a huge tent filled with people, one party were loudly celebrating someone's 40th birthday.
But our drinks were brought quickly, and being in the corner we could people watch, of course.
It was two, and time to go home. The traffic jams of earlier had melted away, so we walked to the car, turned out onto the main road out of town, to the motorway and home.
On the radio Citeh put 4 (four) past Liverpool, then all was about preparations for the main group of games.
We arrived back home at three, time for a brew and two hot cross buns each, and for me, listen to the footy on the radio, and hopeful that City's late push to the play-offs would start today.
It didn't.
A 1-0 loss to Sheffield Utd, just one shot on goal, and the season is deader than flares.
I watched the evening game, Chelsea losing to Villa, whilst Craig returned on the radio and spun some funk and soul.
Perfect.
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Rochester Cathedral has been transformed by ‘Peace Doves’ an artwork by Peter Walker Sculptor
Bringing a message of peace and hope, the Peace Doves artwork has been created from around fifteen thousand individually hand made paper doves, together they collectively form this beautiful artwork which as a whole reflects joining together in unity, peace and hope moving forward.
Peace Doves is an artwork that has been re-curated for different spaces as it tours the UK, adaptations have been seen in Liverpool, Lichfield, Derby, Sheffield and now at Rochester.
The Peace Doves project has incorporated educational engagement with many schools and community groups in the local area and each person has written individual messages of peace and hope onto each dove.
Throughout history the dove has been viewed as a symbol of peace in many different cultures. For example in Greek mythology the dove is a symbol of the renewal of life, and liturgically within the Bible the dove appears at the Baptism of Jesus in the river Jordan and in the teachings of Noah and the Ark as a symbol of the Holy Spirit.
www.rochestercathedral.org/peacedoves
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The church is the cathedral of the Diocese of Rochester in the Church of England and the seat (cathedra) of the Bishop of Rochester, the second oldest bishopric in England after that of the Archbishop of Canterbury. The edifice is a Grade I listed building (number 1086423)
The Rochester diocese was founded by Justus, one of the missionaries who accompanied Augustine of Canterbury to convert the pagan southern English to Christianity in the early 7th century. As the first Bishop of Rochester, Justus was granted permission by King Æthelberht of Kent to establish a church dedicated to Andrew the Apostle (like the monastery at Rome where Augustine and Justus had set out for England) on the site of the present cathedral, which was made the seat of a bishopric. The cathedral was to be served by a college of secular priests and was endowed with land near the city called Priestfields.[3][a][b]
Under the Roman system, a bishop was required to establish a school for the training of priests.[4] To provide the upper parts for music in the services a choir school was required.[5] Together these formed the genesis of the cathedral school which today is represented by the King's School, Rochester. The quality of chorister training was praised by Bede.
The original cathedral was 42 feet (13 m) high and 28 feet (8.5 m) wide. The apse is marked in the current cathedral on the floor and setts outside show the line of the walls. Credit for the construction of the building goes to King Æthelberht rather than St Justus. Bede describes St Paulinus' burial as "in the sanctuary of the Blessed Apostle Andrew which Æthelberht founded likewise he built the city of Rochester."[c][7]
Æthelberht died in 617 and his successor, Eadbald of Kent, was not a Christian. Justus fled to Francia and remained there for a year before he was recalled by the king.[8]
In 644 Ithamar, the first English-born bishop, was consecrated at the cathedral.[d] Ithamar consecrated Deusdedit as the first Saxon Archbishop of Canterbury on 26 March 655.[9]
The cathedral suffered much from the ravaging of Kent by King Æthelred of Mercia in 676. So great was the damage that Putta retired from the diocese and his appointed successor, Cwichelm, gave up the see "because of its poverty".[10]
In 762, the local overlord, Sigerd, granted land to the bishop, as did his successor Egbert.[e][11] The charter is notable as it is confirmed by Offa of Mercia as overlord of the local kingdom.
Following the invasion of 1066, William the Conqueror granted the cathedral and its estates to his half-brother, Odo of Bayeux. Odo misappropriated the resources and reduced the cathedral to near-destitution. The building itself was ancient and decayed. During the episcopate of Siward (1058–1075) it was served by four or five canons "living in squalor and poverty".[12] One of the canons became vicar of Chatham and raised sufficient money to make a gift to the cathedral for the soul and burial of his
Gundulf's church
Lanfranc, Archbishop of Canterbury, amongst others, brought Odo to account at the trial of Penenden Heath c. 1072. Following Odo's final fall, Gundulf was appointed as the first Norman bishop of Rochester in 1077. The cathedral and its lands were restored to the bishop.
Gundulf's first undertaking in the construction of the new cathedral seems to have been the construction of the tower which today bears his name. In about 1080 he began construction of a new cathedral to replace Justus' church. He was a talented architect who probably played a major part in the design or the works he commissioned. The original cathedral had a presbytery of six bays with aisles of the same length. The four easternmost bays stood over an undercroft which forms part of the present crypt. To the east was a small projection, probably for the silver shrine of Paulinus which was translated there from the old cathedral.[f] The transepts were 120 feet long, but only 14 feet wide. With such narrow transepts it is thought that the eastern arches of the nave abuted the quire arch.[14] To the south another tower (of which nothing visible remains) was built. There was no crossing tower.[15] The nave was not completed at first. Apparently designed to be nine bays long, most of the south side but only five bays to the north were completed by Gundulf. The quire was required by the priory and the south wall formed part of its buildings. It has been speculated that Gundulf simply left the citizens to complete the parochial part of the building.[16] Gundulf did not stop with the fabric, he also replaced the secular chaplains with Benedictine monks, obtained several royal grants of land and proved a great benefactor to his cathedral city.
In 1078 Gudulf founded St Bartholomew's Hospital just outside the city of Rochester. The Priory of St Andrew contributed daily and weekly provisions to the hospital which also received the offerings from the two altars of St James and of St Giles.[17]
During the episcopates of Ernulf (1115–1124) and John (I) (1125–1137) the cathedral was completed. The quire was rearranged, the nave partly rebuilt, Gundulf's nave piers were cased and the west end built. Ernulf is also credited with building the refectory, dormitory and chapter house, only portions of which remain. Finally John translated the body of Ithamar from the old Saxon cathedral to the new Norman one, the whole being dedicated in 1130 (or possibly 1133) by the Archbishop of Canterbury, assisted by 13 bishops in the presence of Henry I, but the occasion was marred by a great fire which nearly destroyed the whole city and damaged the new cathedral. It was badly damaged by fires again in 1137 and 1179. One or other of these fires was sufficiently severe to badly damage or destroy the eastern arm and the transepts. Ernulf's monastic buildings were also damaged.
Probably from about 1190, Gilbert de Glanville (bishop 1185–1214) commenced the rebuilding of the east end and the replacement on the monastic buildings. The north quire transept may have been sufficiently advanced to allow the burial of St William of Perth in 1201, alternatively the coffin may have lain in the north quire aisle until the transept was ready. It was then looted in 1215 by the forces of King John during siege of Rochester Castle. Edmund de Hadenham recounts that there was not a pyx left "in which the body of the Lord might rest upon the altar".[14] However, by 1227, the quire was again in use when the monks made their solemn entry into it. The cathedral was rededicated in 1240 by Richard Wendene (also known as Richard de Wendover) who had been translated from Bangor.[14][18]
The shrines of Ss Paulinus and William of Perth, along with the relics of St Ithamar, drew pilgrims to the cathedral. Their offerings were so great that both the work mentioned above and the ensuing work could be funded.
Unlike the abbeys of the period (which were led by an abbot) the monastic cathedrals were priories ruled over by a prior with further support from the bishop.[19] Rochester and Carlisle (the other impoverished see) were unusual in securing the promotion of a number of monks to be bishop. Seven bishops of Rochester were originally regular monks between 1215 and the Dissolution.[20] A consequence of the monastic attachment was a lack of patronage at the bishop's disposal. By the early 16th century only 4% of the bishop's patronage came from non-parochial sources.[21] The bishop was therefore chronically limited in funds to spend on the non-monastic part of the cathedral.
The next phase of the development was begun by Richard de Eastgate, the sacrist. The two eastern bays of the nave were cleared and the four large piers to support the tower were built. The north nave transept was then constructed. The work was nearly completed by Thomas de Mepeham who became sacrist in 1255. Not long after the south transept was completed and the two bays of the nave nearest the crossing rebuilt to their current form. The intention seems to have been to rebuild the whole nave, but probably lack of funds saved the late Norman work.
The cathedral was desecrated in 1264 by the troops of Simon de Montfort, during sieges of the city and castle. It is recorded that armed knights rode into the church and dragged away some refugees. Gold and silver were stolen and documents destroyed. Some of the monastic buildings were turned into stables.[22] Just over a year later De Montfort fell at the Battle of Evesham to the forces of Edward I. Later, in 1300, Edward passed through Rochester on his way to Canterbury and is recorded as having given seven shillings (35p) at the shrine of St William, and the same again the following day. During his return he again visited the cathedral and gave a further seven shillings at each of the shrines of Ss Paulinus and Ithamar.
The new century saw the completion of the new Decorated work with the original Norman architecture. The rebuilding of the nave being finally abandoned. Around 1320 the south transept was altered to accommodate the altar of the Virgin Mary.
There appears to have been a rood screen thrown between the two western piers of the crossing. A rood loft may have surmounted it.[23] Against this screen was placed the altar of St Nicholas, the parochial altar of the city. The citizens demanded the right of entrance by day or night to what was after all their altar. There were also crowds of strangers passing through the city. The friction broke out as a riot in 1327 after which the strong stone screens and doors which wall off the eastern end of the church from the nave were built.[24] The priory itself was walled off from the town at this period. An oratory was established in angulo navis ("in the corner of the nave") for the reserved sacrament; it is not clear which corner was being referred to, but Dr Palmer[25] argues that the buttress against the north-west tower pier is the most likely setting. He notes the arch filled in with rubble on the aisle side; and on nave side there is a scar line with lower quality stonework below. The buttress is about 4 feet (1.2 m) thick, enough for an oratory. Palmer notes that provision for reservation of consecrated hosts was often made to the north of the altar which would be the case here.
The central tower was at last raised by Hamo de Hythe in 1343, thus essentially completing the cathedral. Bells were placed in the central tower (see Bells section below). The chapter room doorway was constructed at around this time. The Black Death struck England in 1347–49. From then on there were probably considerably more than twenty monks in the priory.
The modern paintwork of the quire walls is modelled on artwork from the Middle Ages. Gilbert Scott found remains of painting behind the wooden stalls during his restoration work in the 1870s. The painting is therefore part original and part authentic. The alternate lions and fleurs-de-lis reflect Edward III's victories, and assumed sovereignty over the French. In 1356 the Black Prince had defeated John II of France at Poitiers and took him prisoner. On 2 July 1360 John passed through Rochester on his way home and made an offering of 60 crowns (£15) at the Church of St Andrew.[27]
The Oratory provided for the citizens of Rochester did not settle the differences between the monks and the city. The eventual solution was the construction of St Nicholas' Church by the north side of the cathedral. A doorway was knocked through the western end of the north aisle (since walled up) to allow processions to pass along the north aisle of the cathedral before leaving by the west door.[27][28]
In the mid-15th century the clerestory and vaulting of the north quire aisle was completed and new Perpendicular Period windows inserted into the nave aisles. Possible preparatory work for this is indicated in 1410–11 by the Bridge Wardens of Rochester who recorded a gift of lead from the Lord Prior. The lead was sold on for 41 shillings.[g][29] In 1470 the great west window at the cathedral was completed and finally, in around 1490, what is now the Lady Chapel was built.[27] Rochester Cathedral, although one of England's smaller cathedrals, thus demonstrates all styles of Romanesque and Gothic architecture.[30]
In 1504 John Fisher was appointed Bishop of Rochester. Although Rochester was by then an impoverished see, Fisher elected to remain as bishop for the remainder of his life. He had been tutor to the young Prince Henry and on the prince's accession as Henry VIII, Fisher remained his staunch supporter and mentor. He figured in the anti-Lutheran policies of Henry right up until the divorce issue and split from Rome in the early 1530s. Fisher remained true to Rome and for his defence of the Pope was elevated as a cardinal in May 1535. Henry was angered by these moves and, on 22 June 1535, Cardinal Fisher was beheaded on Tower Green.
Henry VIII visited Rochester on 1 January 1540 when he met Ann of Cleves for the first time and was "greatly disappointed".[31] Whether connected or not, the old Priory of St Andrew was dissolved by royal command later in the year, one of the last monasteries to be dissolved.
The west front is dominated by the central perpendicular great west window. Above the window the dripstone terminates in a small carved head at each side. The line of the nave roof is delineated by a string course above which rises the crenelated parapet. Below the window is a blind arcade interrupted by the top of the Great West Door. Some of the niches in the arcade are filled with statuary. Below the arcade the door is flanked with Norman recesses. The door itself is of Norman work with concentric patterned arches. The semicircular tympanum depicts Christ sitting in glory in the centre, with Saints Justus and Ethelbert flanking him on either side of the doorway. Supporting the saints are angels and surrounding them are the symbols of the Four Evangelists: Ss Matthew (a winged man), Mark (a lion), Luke (an ox) and John (an eagle).[52] On the lintel below are the Twelve Apostles and on the shafts supporting it King Soloman and the Queen of Sheba.[53] Within the Great West Door there is a glass porch which allows the doors themselves to be kept open throughout the day.
Either side of the nave end rises a tower which forms the junction of the front and the nave walls. The towers are decorated with blind arcading and are carried up a further two stories above the roof and surmounted with pyramidal spires. The aisle ends are Norman. Each has a large round headed arch containing a window and in the northern recess is a small door. Above each arch is plain wall surmounted by a blind arcade, string course at the roof line and plain parapet. The flanking towers are Norman in the lower part with the style being maintained in the later work. Above the plain bases there are four stories of blind arcading topped with an octagonal spire.[54]
The outside of the nave and its aisles is undistinguished, apart from the walled up north-west door which allowed access from the cathedral to the adjacent St Nicholas' Church.[28] The north transept is reached from the High Street via Black Boy Alley, a medieval pilgrimage route. The decoration is Early English, but reworked by Gilbert Scott. Scott rebuilt the gable ends to the original high pitch from the lower one adopted at the start of the 19th century. The gable itself is set back from the main wall behind a parapet with walkway. He also restored the pilgrim entrance and opened up the blind arcade in the northern end of the west wall.[55]
To the east of the north transept is the Sextry Gate. It dates from Edward III's reign and has wooden domestic premises above. The area beyond was originally enclosed, but is now open to the High Street through the memorial garden and gates. Beyond the Sextry Gate is the entrance to Gundulf's Tower, used as a private back door to the cathedral.
The north quire transept and east end are all executed in Early English style, the lower windows light the crypt which is earlier. Adjoining the east end of the cathedral is the east end of the Chapter Room which is in the same style. The exact form of the east end is more modern than it appears, being largely due to the work of Scott in the 19th century. Scott raised the gable ends to the original high pitch, but for lack of funds the roofs have not been raised; writing in 1897 Palmer noted: "they still require roofs of corresponding pitch, a need both great and conspicuous".[56]
On the south side of the cathedral the nave reaches the main transept and beyond a modern porch. The aisle between the transepts is itself a buttress to the older wall behind and supported by a flying buttress. The unusual position of this wall is best explained when considering the interior, below. The southern wall of the presbytery is hidden by the chapter room, an 18th-century structure.
he western part of the nave is substantially as Gundulf designed it. According to George H. Palmer (who substantially follows St John Hope) "Rochester and Peterborough possess probably the best examples of the Norman nave in the country".[60] The main arcade is topped by a string course below a triforium. The triforium is Norman with a further string course above. The clerestory above is of perpendicular style. From the capitals pilasters rise to the first string course but appear to have been removed from the triforium stage. Originally they might have supported the roof timbers, or even been the springing of a vault.[61]
The easternmost bay of the triforium appears to be Norman, but is the work of 14th-century masons. The final bay of the nave is Decorated in style and leads to the tower piers. Of note is the north pier which possibly contains the Oratory Chapel mentioned above.[62]
The aisles are plain with flat pilasters. The eastern two bays are Decorated with springing for vaulting. Whether the vault was ever constructed is unknown, the present wooden roof extends the full length of the aisles.
The crossing is bounded to the east by the quire screen with the organ above. This is of 19th-century work and shows figures associated with the early cathedral. Above the crossing is the central tower, housing the bells and above that the spire. The ceiling of the crossing is notable for the four Green Men carved on the bosses. Visible from the ground is the outline of the trapdoor through which bells can be raised and lowered when required. The floor is stepped up to the pulpitum and gives access to the quire through the organ screen.
The north transept is from 1235 in Early English style. The Victorian insertion of windows has been mentioned above in the external description. Dominating the transept is the baptistery fresco. The fresco by Russian artist Sergei Fyodorov is displayed on the eastern wall. It is located within an arched recess. The recess may have been a former site of the altar of St Nicholas from the time of its construction in 1235 until it was moved to the screen before the pulpitum in 1322. A will suggests that "an altar of Jesu" also stood here at some point, an altar of some sort must have existed as evidenced by the piscina to the right of the recess.[64] The vaulting is unusual in being octpartite, a development of the more common sexpartite. The Pilgrim Door is now the main visitor entrance and is level for disabled access.
he original Lady Chapel was formed in the south transept by screening it off from the crossing. The altar of the Blessed Virgin Mary was housed in the eastern arch of the transept. There are traces of painting both on the east wall and under the arch. The painting delineates the location of the mediaeval north screen of the Lady Chapel. Around 1490 this chapel was extended westwards by piercing the western wall with a large arch and building the chapel's nave against the existing south aisle of cathedral. From within the Lady Chapel the upper parts of two smaller clerestory windows may be seen above the chapel's chancel arch. Subsequently, a screen was placed under the arch and the modern Lady Chapel formed in the 1490 extension.
The south transept is of early Decorated style. The eastern wall of it is a single wide arch at the arcade level. There are two doorways in the arch, neither of which is used, the northern one being hidden by the memorial to Dr William Franklin. The south wall starts plain but part way up is a notable monument to Richard Watts, a "coloured bust, with long gray beard".[65] According to Palmer there used to be a brass plaque to Charles Dickens below this but only the outline exists, the plaque having been moved to the east wall of the quire transept.[66] The west wall is filled by the large arch mentioned above with the screen below dividing it from the present Lady Chapel.
The Lady Chapel as it now exists is of Decorated style with three lights along southern wall and two in the west wall. The style is a light and airy counterpart to the stolid Norman work of the nave. The altar has been placed against the southern wall resulting in a chapel where the congregation wraps around the altar. The window stained glass is modern and tells the gospel story.
The first, easternmost, window has the Annunciation in the upper light: Gabriel speaking to Mary (both crowned) with the Holy Spirit as a dove descending. The lower light shows the Nativity with the Holy Family, three angels and shepherds. The next window shows St Elizabeth in the upper light surrounded by stars and the sun in splendour device. The lower light shows the Adoration of the Magi with Mary enthroned with the Infant. The final window of the south wall has St Mary Magdelene with her ointment surrounded by Tudor roses and fleurs-de-lis in the upper light with the lower light showing the Presentation in the Temple. The west wall continues with St. Margaret of Scotland in the upper light surrounded by fouled anchor and thistle roundels. The reference is to the original dedication of the cathedral as the Priory of St Andrew. The lower light shows the Crucifixion with Mary and St Peter. The final window is unusual, the upper light is divided in three and shows King Arthur with the royal arms flanked by St George on the left and St Michael on the right. The lower light shows the Ascension: two disciples to the left, three women with unguents to the right and three bare crosses top right.
en.wikipedia.org/wiki/Rochester_Cathedral
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The priory and cathedral church
ABOUT THE YEAR 600, Ethelbert, king of Kent, at the instance of St. Augustine, began to build a CHURCH at Rochester, in honour of St. Andrew, and a MONASTERY adjoining to it, of which church St. Augustine in 604, appointed Justus to be bishop, and placed secular priests in the monastery; for the maintenance of whom the king gave a portion of land to the south of the city, called Prestefelde; to be possessed by them for ever, and he added other parcels of land, both within and without the walls of the city. (fn. 1) And notwithstanding in after times the gifts to this church were many and extensive, yet by the troubles which followed in the Danish wars, it was stripped of almost all of them, and at the time of the conquest it was in such a state of poverty, that divine worship was entirely neglected in it, and there remained in it only five secular priests, who had not sufficient for their maintenance.
Many of the possessions belonging to the church of Rochester had come into the hands of the conqueror at his accession to the crown, most of which he gave to his half-brother, Odo, bishop of Baieux, from whom archbishop Lanfranc recovered them, amongother lands belonging to his own church, in the solemn assembly of the whole county, held by the king's command at Pinnenden-heath, in the year 1076.
Soon after this, Gundulf was elected bishop of Rochester, to whom and to this church, archbishop Lanfranc immediately restored all those lands which he had recovered, formerly belonging to it.
Bishop Gundulf displaced the secular canons which he found here, and with the advice and assistance of archbishop Lanfranc, placed Benedictine monks in their room, the number of which, before his death, amounted to sixty. Besides which, the bishop continuing his unwearied zeal in promoting the interest of his church, recovered and purchased back again many other lands and manors, which had been formerly given to it by several kings, and other pious persons, and had been at different times wrested from it. He followed the example of archbishop Lanfranc, and separated his revenues from those of his monks; for before the bishop and his monks lived in common as one family. He rebuilt the church and enlarged the priory; and though he did not live to complete the great improvements he had undertaken, yet he certainly laid the foundation of the future prosperity of both. (fn. 2) The most material occurrences which happened to the church and priory, from the above time to the dissolution of the latter, will be found in the subsequent account of the several priors and bishops of this church.
From the conquest to the reign of Henry VIII. almost every king granted some liberties and privileges, as well to the bishop of Rochester as to the prior of the convent; each confirmed likewise those granted by his predecessors. The succeeding bishops and archbishops confirmed the possessions of the priory to the monks of it, as did many of the popes. The Registrum Roffense is full of these grants in almost every page and as the most material of them are mentioned under the respective places they relate to in the course of this history, the reader will, it is hoped, the more readily excuse the omission of them in this place.
A list of the Priors of Rochester.
Ordowinus was appointed the first prior, and was witness to the charter of foundation, dated Sept. 20, 1089. He afterwards resigned. (fn. 3)
Arnulph, originally a monk of Christ church, was constituted in his room, and continued here till he was elected prior of Canterbury, in 1096, from whence he was preferred to the abbot of Peterborough, and in 1115, to the see of Rochester. He was a good benefactor to this priory, and built the dormitory, chapter house, and refectory.
Ralph succeeded him; he had been a monk at Caen, and came over into England with Lanfranc, in 1107. On his being chosen abbot of Battle, in Sussex, he resigned this office. On the death of bishop Gundulf, the monks of Rochester desired him for their bishop, but in vain.
Ordowinus was again restored in 1107. He is said to have held this office under bishop Ernulph, therefore he was living in 1115.
Letard presided here under the same bishop.
Brian presided in 1145; and died on Decemb. 5, 1146.
Reginald, who in the year 1154, obtained from pope Adrian IV. a confirmation of the privliges of the church of Rochester. He is said to have died on April 29, in the obituary of St. Augustine's, Canterbury, but the year is not mentioned, nor that of the election of
Ernulf II. who was prior in the time of bishop Walter. The next I find is
William de Borstalle, who was preferred to the priorship from being cellarer to this monastery.
Silvester, who was his successor, from being cellarer was likewise made prior. In his time, anno 1177, the church and the offices, as well within as without the walls were burnt. He rebuilt the refectory and dormitory, and three windows in the chapter house, towards the east. His successor was
Richard, who in 1182, resigned this office on being chosen abbot of Burton, in Staffordshire.
Alfred succeeded him as prior, and quitted it on being made abbot of Abingdon by king Henry II. between the years 1185 and 1189. (fn. 4)
Osbert de Scapella, from being sacrist was chosen prior. He wrote several books, and made the window of St. Peter's altar, and did many other works; he was a great benefactor to the buildings of this church.
Ralph de Ros, who presided in 1199, was the next prior, and whilst he was sacrist built the brewhouse, and the prior's great and lesser chamber, the stone houses in the church yard, the hostiary, stable, and the barn in the vineyard, and caused the church to be covered and most of it leaded.
Helias seems to have succeeded him. He finished the covering of the church with lead, and built with stone a stable for himself and his successors. He also leaded that part of the cloisters next the dormitory, and made the laundry and door of the refectory.
William is said after him to have enjoyed this office in 1222.
Richard de Derente was elected prior of Rochester in 1225; he, among others, in the year 1227, signified to the archbishop the election of Henry de Sandford to the see of Rochester, and he is said to have presided in the year 1238, and to have been succeeded by
William de Hoo, sacrist of this church, who was chosen prior in 1239. He built the whole choir of this church, from the north and south wings, out of the oblations made at the shrine of St. William; and after having governed here for two years, because he would not consent to the sale of some lands belonging to his convent, he was much persecuted, and resigning this office, became a monk at Wooburn, and there died. In his time, in 1240, the altar in the infirmary chapel was dedicated to St. Mary; and on the nones of November that year the cathedral church itself being finished, was dedicated by the bishop, assisted by the bishops of Bangor and St. Andrew. (fn. 5)
Alexander de Glanville succeeded him, who dying suddenly of grief, in 1252, was succeeded by
John de Renham or Rensham. In his time the church and monastery were plundered, and many ornaments and charters taken away. He is said by some to have resigned in Dec. 1283; but in reality he was then deposed by John, archbishop of Canterbury, visiting this church as metropolitan.
Thomas de Woldham, alias Suthflete, was elected bishop of Rochesler, and refused it; but being elected a second time, was consecrated in the parish of Chartham, in Kent, the 6th of January, 1291. (fn. 6)
Simon de Clyve, sacrist of this church, who growing infirm, resigned this office of prior in 1622, and was the same year succeeded by
John de Renham or Rensham who, was again chosen prior, in 1292. He died in 1294, and
Thomas de Shuldeford succeeded him, who being infirm, resigned in 1301, and was succeeded by
John de Greenstreet in February the same year, on whose resignation, in 1314.
Hamo de Hethe was elected to this office that year, as he was to the see of Rochester in 1317, though he was not consecrated till two years afterwards; during the time he governed this church as prior and bishop he was a great benefactor to it.
John de Westerham succeeded him, in 1320, and died in 1321, and was succeeded by
John de Speldhurst, cellarer of this convent, who was chosen by the monks, and confirmed by the bishop; he resigned in 1333. His successor was
John de Shepey, S. T. P. In 1336, he built the new refectory, and received towards the expence of it one hundred marcs. In his time also, in 1344, the shrines of St. Michael, St. Paulinus, and St. Ythamar, were now made with marble and alabaster, which cost two hundred marcs; and the year before he caused the tower to be raised higher with wood and stone, and covered it with lead, and placed four new bells there, calling them Dunstan, Paulin, Ythamar, and Lanfranc. On December 27, 1352, he was elected bishop of Rochester by papal bull. (fn. 7)
Robert de Suthflete, warden of Filchestowe cell succeeded on his predecessor's preferment to the bishop. ric in 1352, he died in 1361.
John de Hertlepe or Hertley, warden of the same cell, was chosen to succeed him that year; he resigned in 1380, and was succeeded by
John de Shepey, S. T. P. the subprior, who was elected the same year; he governed the priory thirtynine years, and died in 1419.
William de Tunbrigg was the next prior, who having been elected by the monks, was confirmed by the archbishop of Canterbury (the see of Rochester being vacant) the same year; he presided in 1444, and was soon succeeded by John Clyfe, in 1447. After him,
John Cardone was prior, in 1448.
William Wode was prior in the reign of king Edward IV. and he was succeeded by
Thomas Bourne, who was prior in 1480, to whom
William Bishop probably succeeded; he occurs prior in 1496, and seems to have been succeeded by
William Frysell, who was elected to this office in 1509. His successor in it was probably
Laurence. Mereworth, who occurs prior in 1533 and 1534, when he, with eighteen monks, subscribed to the king's supremacy.
Walter Boxley was the next, and last prior of this monastery; for king Henry VIII. in the 31st year of his reign, granted a commission to the archbishop of Canterbury, George lord Cobham, and others, to receive the surrendry of this priory; and accordingly, the above mentioned prior and convent, by their instrument, under their common seal, dated April 8, that year (1540) with their unanimous assent and consent, deliberately, and of their own certain knowledge and mere motion, from certain just and reasonable causes, especially moving their minds and consciences, of their own free good will, gave and granted all that their monastery, and the scite thereof, with all their churches, yard, debts, and moveable goods, together with all their manors, demesnes, messuages, &c. to king Henry. VIII. with a general warrantry against all persons whatsoever. This deed was executed in the presence of a master in chancery, and was afterwards inrolled in the court of augmentation.
The prior above mentioned, after the dissolution of this monastery, again took on him his original family and lay name of Phillips; for when any person took upon him the monastic habit, he immediately assumed the name of the place of his dwelling or birth, that by having so done, he might be divested and alienated from all former family connections and relationship, and consider himself entirely as the son of the church, and as having no other relations than those who were his brethren in the monastery.
The priory of Rochester was valued at 486l. 11s. 5d. yearly income; (fn. 8) the whole of which came into the king's hands, as above mentioned; who, though he was empowered by parliament to erect new sees, and ecclesiastical corporate bodies out of the estates belonging to these suppressed monasteries, yet more than two years passed before there was any new establishment founded by him here.
AFTER the dissolution of the priory of Rochester, king Henry VIII. by his charter under his privy seal, dated June 18, in his 33d year, founded within the precincts of the late monastery here, to the glory and honour of Christ and the Blessed Virgin Mary, a CATHEDRAL CHURCH of one dean and six prebendaries, who were to be priests, together with other ministers necessary for the performing of divine service, in future to be called, The Cathedral church of Christ and the Blessed Virgin Mary of Rochester, and to be the episcopal seat of the bishop of Rochestet and his successors; and he granted the same episcopal seat within the precincts of the late monastery, to him and his successors for ever; and he appointed Walter Philippes, late prior there, the first dean of this church, and Hugh Aprice, John Wildbore, Robert Johnson, John Symkins, Robert Salisbury, and Richard Engest, the six prebendaries of it; and he incorporated them by the name of the dean and chapter of it, and granted that they should have perpetual succession, and be the chapter of the bishopric of Rochester, to plead and be impleaded by that name, and have a common seal; and he granted to the dean and chapter and their successors, the scite and precincts of the late monastery, the church there, and all things whatsoever within it, excepting and reserving to the king the particular buildings and parts of it therein mentioned; which premises, or at least the greatest part of them, seem to have been afterwards granted to the dean and chapter; and also excepting always to the bishop of Rochester and his successors, the great messuage, called the Bishop's palace, with all other his lands and tenements, in right of his bishopric, to hold the said scite, precincts, church, and appurtenances, to the dean and chapter and their successors for ever in pure and perpetual alms; and he granted them full power of making and admitting the inferior officers of the church, and afterwards of correcting and displacing them as they thought fit; saving to the king the full power of nominating the dean and six prebendaries, and also six almsmen, by his letters patent, as often as they should become vacant; and lastly, he granted, that they should have these his letters patent made and sealed in the accustomed manner, under his great seal. These letters patent were sealed with the great seal, June 20th following.
The dotation charter, under the king's privy seal, is dated the same day; by which he granted to the dean and chapter, and their successors, sundry premises, manors, lands, tenements, rents, advowsons and appropriations, part of the possessions of the late priory of Rochester, of the late priory of Ledys, of the hospital of Stroud and of the priory of Boxley, in the counties of Kent, Buckingham, Surry, and in the city of London, to hold in pure and perpetual alms, and he granted them, and each of them to be exempt and discharged from all payments of first fruits and tenths, reserving to him and his successors, in lieu thereof, the yearly sum of one hundred and fifteen pounds, (which rent has been since increased to 124l 6s. for reasons as has been already mentioned under Southfleet and Shorne in the former volumes of this history) and lastly, that they should have these his letters patent made and sealed with his great seal, &c. On the 4th of July following, the king granted a commission to George, lord Cobham, and others, reciting, that whereas he had lately founded and erected the said cathedral church in the scite and place of the late priory at Rochester, and in the same one dean, six prebendaries, six minor canons, one deacon and subdeacon, six lay clerks, one master of the choristers, eight choristers, one teacher of the boys in grammar, to consist of twenty scholars, two subsacrists, and six poor men, he gave power and authority to them, or any two of them, to repair to the scite of the late priory, and there, according as they thought fit, to allot the whole of it, and to assign to the dean and canons separate and fit stalls in the choir, and separate places in the chapter there, and to allot to the dean the new lodging, containing two parlours, a kitchen, four bedchambers, the gallery, the study over the gate, with all other buildings leading to the house of John Symkins, one of the residentiaries, together with the garden adjoining, on the north side of the king's lodging. The hay, barn in the woodyard of the dean under the vestry, a stable for the dean adjoining the gate of the tower, and the pidgeon-house on the wall adjoining the ponds; and also to the prebendaries and minor canons and other ministers, and persons above-mentioned, and to each of them, according to their degree, convenient houses, and places about the church to be divided and assigned to each of them, as far as the buildings and ground of the scite would allow, so that the said dean and canons might have separate houses for their convenient habitation, and that the rest of the ministers and persons, that is, minor canons, deacon and subdeacon, scholars, choiristers, and upper and under master, should have smaller houses, in which they and their families should inhabit, and further, that they should put the dean, canons and other ministers in possession of the houses and premises so assigned as asoresaid, provided always, that the said minor canons, and other ministers (except the dean and prebendaries) should eat at one common table, according to the statutes to be prescribed to them, and that they should certify under their seals to the chancellor and court of augmentation what they had done in it.
About three years afterwards, a body of statutes for the government of this church was delivered to it by three commissioners appointed by the king for that purpose, but like many others, they were neither under the great seal nor indented, so that their validity continued in dispute till the reign of queen Anne, in the sixth year of whose reign, an act passed to make them good and valid in law, so far as they were not inconsistent with the constitution of the church, or the laws of the land.
In these statutes, besides the members already mentioned, there is named a porter, who was likewise to be a barber, a butler, a cook and an under-cook; all the members still subsist in this church, except the deacon and subdeacon, the butler, cook and under-cook; the two first have been disused ever since the reformation, or at least very soon afterwards, and the other three are not necessary, as there is not. any common table kept, nor indeed does there appear to have been one kept as directed by the statutes, for the several members of this church, excepting the dean and prebendaries, and the six almsmen. There were also by the statutes yearly exhibitions of five pounds to be paid to four scholars, two at each university. By the statutes they were to be more than fifteen, and under twenty years of age, to be chosen from this school in preference, and if none such were here, then from any other, so that there were neither fellow or scholar in either university; the pension of five pounds to continue till they commenced bachelor, and that within the space of four years; after which they were to enjoy the same for three years; when commencing master of arts they were to be allowed six pounds per annum, and after that 6l. 13s. 4d. The college to be at the option of the dean, or vice-dean, and chapter, who nominate the scholars, and forty pounds was directed to be laid out yearly in charity, and the repairing of highways and bridges.
By the charter of foundation, king Henry VIII. reserved to himself and his successors the right of nominating and appointing, by his letters patent, the dean and prebendaries, and by the statutes the dean must be a doctor of divinity, a batchelor, or doctor of law, and each of the prebendaries the same, or master of arts, or batchelor of laws, and to be appointed by the king's letters patent under his great seal, and presented to the bishop. The dean continues to be nominated by the king, four of the prebends are in the gift of the lordkeeper of the great seal, one is annexed by letters patent, and confirmed by act of parliament, anno 12 queen Anne, to the provostship of Oriel college, in Oxford, and confirmed by parliament the same year, and another was by letters patent, anno 13 king Charles I. annexed to the archdeaconry of Rochester. The crown likewise nominates the six poor bedesmen, who are admitted by warrant under the sign manual; these are in general old and maimed sailors, who are pensioners of the chest at Chatham.
Walter Phillips, the last prior, on the surrendry of this monastery into the king's hands, was, by the foundation charter of the dean and chapter, dated June 18, anno 33 Henry VIII. appointed the first dean. He died in 1570. (fn. 9)
Edmund Freake, S. T. P. was installed in 1570, and was consecrated bishop of Rochester in 1571.
Thomas Willoughby, S. T. P. and prebendary of Canterbury, in 1574, he died in 1585.
John Coldwell, M. D. of St. John's college, Cambridge, in 1585, and was consecrated bishop of Salisbury in 1591.
Thomas Blague, S. T. P. master of Clare-hall, and rector of Bangor, in 1591, and died in 1611.
Richard Milbourne, A. M. rector of Cheam, in Surry, and vicar of Sevenoke, in 1611, and was consecrated bishop of St. David's in 1615. (fn. 10)
Robert Scott, S. T. P. and master of Clare-hall, in 1615. He died in 1620.
Godfrey Goodman, a native of Essex, and fellow of Trinity college, then master of Clare-hall, Cambridge, afterwards prebendary of Westminster, rector of Kemmerton, in Gloucestershire, and West Isley, in Berkshire, and S. T. P. in 1620, and was consecrated bishop of Gloucester in 1624.
Walter Balcanquall, a native of Scotland, and S. T. P. in 1624. He was first fellow of Pembroke-hall, Cambridge, then master of the Savoy. (fn. 11) He resigned this deanry for that of Durham in 1638. (fn. 12)
Henry King, S. T. P. of Christ-church, Oxford, archdeacon of Colchester, residentiary of St. Paul's, and canon of Christ-church, (fn. 13) in 1638, and was consecrated bishop of Chichester in 1641.
Thomas Turner, S. T. P. canon residentiary of St. Paul's, London, rector of St. Olave's, Southwark, and of Fetcham, in Surry, in 1641, and was made dean of Canterbury in 1643.
Benjamin Laney, S. T. P. master of Pembroke-hall, vicar of Soham, in Cambridgeshire, rector of Buriton, in Hampshire, and prebendary of Westminster and Winchester, in 1660, and was consecrated bishop of Peterborough, at the latter end of that year. (fn. 14)
Nathaniel Hardy S. T. P. rector of St. Dionis Backchurch, archdeacon of Lewes, and rector of Henley upon Thames, in 1660. He died at Croydon in 1670, and was buried in the church of St. Martin's in the Fields, of which church he was vicar, having been by his will a good benefactor to the members of this cathedral, and their successors, as well as to the parishes of this city.
Peter Mew, S. T. P. succeeded in 1670. He had been canon of Windsor, archdeacon of Berks, and pre sident of St. John's college, Oxford. He was consecrated bishop of Bath and Wells at the end of the year 1672. (fn. 15)
Thomas Lamplugh, S. T. P. in 1672. He was first fellow of queen's college, Oxford, then principal of Alban-hall, and vicar of St. Martin's in the Fields. He was consecrated bishop of Exeter in 1676. (fn. 16)
John Castilion, S. T. P. prebendary of Canterbury, and vicar of Minster, in Thanet, in 1676. He died in 1688, and was buried in Canterbury cathedral.
On the death of Dr. Castilion, Simon Lowth, A. M. was nominated that year by king James II. to succeed him; but not being qualified as to his degree according to the statutes, his admittance and installation was refused, and the revolution quickly after following, he was set aside, and Dr. Ullock was nominated in his itead.
Henry Ullock, S. T. P. succeeded in 1689, at that time prebendary of this church, and rector of Leyborne. He died in 1706, and was buried there.
Samuel Pratt, S. T. P. clerk of the closet, succeeded in 1706. (fn. 17) He was canon of Windsor, vicar of Twickenham, and chaplain of the Savoy chapel. He died in 1723.
Nicholas Claggett, S. T. P. rector of Brington, in Northamptonshire, and of Overton sinecure, in Hampshire, and archdeacon of Buckingham in 1724. He was promoted to the bishopric of St. David's in 1731.
Thomas Herring, S. T. P. was first of Jesus college, Cambridge, and afterwards fellow of Bennet college. After a variety of parochial preferments he was advanced to this deanry in 1731, which he held in commendam from 1737, when he was promoted to the bi shopric of Bangor till his translation to the archbishopric of York in 1743. (fn. 18)
William Bernard, S. T. P. prebendary of Westminster, (fn. 19) succeeded in 1743, but next year was promoted to the see of Raphoe, in Ireland. (fn. 20)
John Newcome, S. T. P. lady Margaret's lecturer of divinity, and master of St. John's college, Cambridge, in 1744. He had supplied the divinity chair at Cambridge with great reputation, during the latter part of Dr. Bentley's life, then regius professor, who for several years before his death had retired from all public business. He died in 1765.
William Markham, LL. D. and prebendary of Durham, in 1765. He was a great benefactor to the deanry-house, the two wings of which were erected by him, but were not finished before his quitting this preferment for the deanry of Christ-church, Oxford, which he did in 1767. (fn. 21)
Benjamin Newcombe, S. T. P. and rector of St. Mildred's, in the Poultry, in 1767. He was afterwards vicar of Lamberhurst, and died at Rochester in 1775.
Thomas Thurlow, D. D. and master of the Temple, in 1775, was in 1779 made bishop of Lincoln. (fn. 22)
Richard Cust, S. T. P. canon of Christ-church, in Oxford, which he resigned on this promotion. He was a younger brother of the late Sir John Cust, bart. of Lincolnshire, speaker of the house of commons, and uncle to lord Brownlow. He resigned this deanry in 1781, on being made dean of Lincoln, and residentiary of that cathedral.
Thomas Dampier, son of Thomas Dampier, dean of Durham, was educated at Eton, and was afterwards fellow of King's college, in Cambridge, vicar of Boxley, prebendary of Durham, and master of Sherborne hospital. In 1780 he was created by royal mandate S. T. P. and in March 1782, succeeded to this deanry, with which he holds, excepting the fellowship, the several preferments before-mentioned.
THE CATHEDRAL CHURCH OF ROCHESTER is situated at a small distance from the south side of the middle of the High-street, within the antient gate of the priory.
This church was rebuilt by bishop Gundulph in the year 1080, and some part of this building still remains. The whole bears venerable marks of its antiquity, but time has so far impaired the strength of the materials with which it is built, that in all likelihood the care and attention of the present chapter towards the support of it will not be sufficient to prevent the fall of great part of it at no great distance of time.
The cathedral consists of a body and two isles, the length of it from the west door to the steps of the choir is fifty yards; at the entrance of the choir is the lower or great cross isle, the length of which is one hundred and twenty-two feet; from the steps of the choir to the east end of the church is fifty-two yards; at the upper end of the choir is another cross isle of the length of ninety feet. In the middle of the western cross isle, at the entrance of the choir, stands the steeple, which is a spire covered with lead, being one hundred and fifty-six feet in height, in which hang six bells. Between the two cross isles, on the north side without the church, stands an old ruined tower, no higher than the roof of the church. This is generally allowed to have been erected by bishop Gundulph, and there is a tradition of its having been called the bell tower, and of its having had five bells hanging in it; yet the better conjecture is, that it was first intended as a place of strength and security, either as a treasury or a repository for records. The walls of it are six feet thick, and the area on the inside twenty-four feet square. On the opposite side, at the west end of the south isle, is a chapel of a later date than the isle, wherein the bishop's consistory court is held, and where early prayers were used to be read till within these few years. The roof of the nave or body of the church, from the west end to the first cross isle, is flat at the top like a parish church, as it is likewise under the great steeple; but all the other parts, viz. the four cross isles, the choir, and those on each side of it, except the lower south isle, which was never finished, are handsomely vaulted with stone groins.
The choir is upwards of five hundred and seventy years old, being first used at the consecration of Henry de Sandford in 1227. It is ornamented, as well as other parts of the church, with small pillars of Petworth marble, which however, as well as many of those in a neighbouring cathedral, have been injudiciously covered with whitewash, and several of them with thick coats of plaister. The choir was repaired, as to new wainscot, stalls, pews, &c. at a large expence, in 1743, and very handsomely new paved; at which time the bishop's throne was rebuilt at the charge of bishop Wilcocks.
The organ is over the entrance into the choir. The late one was erected early in the last century, and was but a very indifferent instrument. In the room of which a new one, built by Green, was erected in in 1791, which is esteemed an exceeding good instrument.
At the north end of the upper cross isle, near the pulpit, is a chapel, called St. Williams's chapel, a saint whose repute brought such considerable profit to this priory, as to raise it from a state of poverty to affluence and riches. A large stone chest, much defaced, is all that remains of his shrine.
At the south-east corner of the opposite cross isle is an arched door-way, richly carved and ornamented with a variety of figures, which formerly led to the chapter-house of the priory, in the room of which there is erected a small mean room, which is made use of as a chapter-house and library; for the increase of this library, the same as was intended at Canterbury; every new dean and prebendary gives a certain sum of money at their admission towards the increase of books in it, instead of making an entertainment, as was formerly the custom. In this library is that well known and curious MSS. called the Textus Roffensis, compiled chiefly by bishop Ernulfus in the 12th century, which was published by Thomas Hearne, from a copy in the Surrenden library. During the troubles in the last century this MSS. was conveyed into private hands, nor could the dean and chapter after the restoration, for two years, discover where it was; and at last they were obliged to solicit the court of chancery for a decree to recover it again. Since which they have been once more in great danger of being deprived of it; for Dr. Harris, having borrowed it for the use of his intended history of this county, sent it up to London by water, and the vessel being by the badness of the weather overset, this MSS. lay for some hours under water before it was discovered, which has somewhat damaged it.
There is also another antient MSS. here, entitled Custumale Roffense, thought by some to be more antient than the other. Great part of this MSS. has been published by Mr. Thorpe in a volume under that title.
Near the west end, in the same isle, is a square chapel, called St. Edmund's chapel; hence you descend into the undercroft, which is very spacious and vaulted with stone. There seems to have been part of it well ornamented with paintings of figures and history, but the whole is so obliterated, that nothing can be made out what it was intended for.
The body of this church, the greatest part of which is the same as was erected by bishop Gundulph, is built with circular arches on large massy pillars, with plain capitals; the smaller arches above them being decorated with zigzag ornaments. The roof of the nave seems to have been raised since, and all the windows made new and enlarged at different times, particularly the large one in the west front; though the roof is now flat, by the feet of the groins still remaining, it appears as if this part of the church had been, or at least was intended to be vaulted. The breadth of it, with the side isles, is twenty-two yards. The west front extends eighty-one feet in breadth; the arch of the great door is certainly the same which bishop Gundulph built, and is a most curious piece of workmanship; every stone has been engraved with some device, and it must have been very magnificent in its original state. It is supported the depth of the wall, on each side the door, by several small columns, two of which are carved into statues representing Gundulph's royal patrons, Henry I. and his queen Matilda. The capitals of these columns, as well as the whole arch, are cut into the figures of various animals and flowers The key-stone of the arch seems to have been designed to represent our Saviour in a niche with an angel on each side, but the head is broken off; under this figure are twelve others, representing the apostles, few of which are entire.
In this front were four towers, one on each side the great door, and the others at the two extremes; three of these terminated in a turret, and the other in an octangular tower, above the roof. That tower at the north corner being in danger of falling, was taken down a few years ago, in order to be rebuilt. Dean Newcombe left one hundred pounds towards the finishing of it. Against the lower part of this tower was the figure of bishop Gundulph, with his crozier in his hand; on the rebuilding of which it was replaced, but the tower remains unfinished, at not half the height it was before, to the great disfigurement of the front of this church. Since which the tower at the opposite, or south-west corner, being ruinous, has likewise been taken down even with the roof of the church.
The royal grammar school of this foundation, besides the exhibitions before-mentioned, has had a later benefactor in Robert Gunsley, clerk, rector of Titsey, in Surry, who by his will in 1618, gave to the master and fellows of University college, Oxford, sixty pounds per annum, for the maintenance of four scholars to be chosen by them from the free school of Maidstone, and from this grammar school, such as are natives of the county of Kent only, of whom those of his name and kindred to have the preference, who are to be allowed chambers, and fifteen pounds per annum.
To conclude the account of this priory and cathedral, it should be observed that the precincts of it, after the dissolution, seem to have been a scene of devastation and confusion: the buildings were huge, irregular and ruinous, and little calculated to be turned into separate dwellings for small private families. Even a century afterwards, in the great rebellion in 1647, they were reported to be in a ruinous and woeful condition; at which time the church itself does not seem to have been much better; for archbishop Laud, in his return of the state of this diocese to Charles I. in 1633, says, that the cathedral suffered much for want of glass in the church windows, that the church-yard lay very indecently, and that the gates were down; about nine years afterwards this church suffered much from the fury of the rebel soldiers under colonel Sandys, who having plundered it, and broken to pieces what they could, made use of it as a tipling house, (fn. 23) and the body of the church was used as a carpenter's shop and yard, several sawpits being dug, and frames for houses made by the city joiners in it.
After the restoration dean Hardy took great pains to repair the whole of it, which was effected by means of the benefactions of the gentry of the county, and 7000l. added by the dean and chapter; notwithstanding which, time has so corroded and weakened every part of this building, that its future existence for any length of time has been much feared, but this church has lately had every endeavour used, and great repairs have been made which it is hoped will secure it from the fatal ruin which has threatened it, the inside has been beautified, and being kept exceeding clean, it makes at this time a very pleasing appearance.
In this cathedral, among other monuments, inscriptions, &c. are the following:— In the choir, within the altar rails on the south wall, under three small arches, are pictures of three bishops with their mitres and crosiers, now almost defaced, on the outside these arms, first, the see of Rochester; second, the priory of Canterbury; third, a cross quartier pierced azure; within the rails, under the north and south windows, are several stone coffins and other remains of bishops monuments, but no inscriptions or arms; on the north side the choir a large altar monument for bishop Lowe, on the south side of it, these arms on a bend, three wolves
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Copyright © John G. Lidstone, all rights reserved.
I hope you enjoy my work and thanks for viewing.
NO use of this image is allowed without my express prior permission and subject to compensation/payment.
I do not want my images linked in Facebook groups.
It is an offence, under law, if you remove my copyright marking, and/or post this image anywhere else without my express written permission.
If you do, and I find out, you will be reported for copyright infringement action to the host platform and/or group applicable and you will be barred by me from social media platforms I use.
The same applies to all of my images.
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Second weekend of the annual Heritage event. It seems wrong to call it a weekend as it now compromises two weekends and many meedweek events too.
And scanning the events, there were some in Canterbury, so we decide to head to the city for a wander: jools would go shopping while I would go and do some snapping.
Of course there is always shopping first. Off to Tesco to fill the car, then fill the fridge and larder. I am away for three days, nearly four, so not much needed on top of some ready meals for Jools. Still came to seventy quid, mind.
A tub of cheese footballs did fall into the trolley, which helped.
Back home for breakfast of fruit and more coffee, and then off to Canterbury, parking near St Augustine's Abbey, walking to the centre via a subway. We parted, Jools went to Body Shop and a couple of other shops, while I walked down High Street, past the Eastbridge Hospital, Westgate Tower, Canterbury West station to St Dunstan's.
I could say I walked straight there, but I had a quarter of an hour to play with, so when I walked past a pasty shop, I went in for a coffee, and although wasn't really hungry, I did have a pasty anyway.
Once fed and watered, I walk on, up the hill past the station, and on the left was the church, the door already open despite it being only five to nine.
I went in, and found I had the church to myself.
Last time I was here, the Roper Chapel was being renovated and so I couldn't get inside. Important as it is in the chapel that the head of Thomas Moor, beheaded on Tower Hill on orders of Henry VIII. The windows of the chapel have several representation of him and scenes from his life. I snap them all.
I go round with the wide angle lens, now the church is fully open again.
That done, I walk back down into the centre heading for Eastbridge Hospital.
I have been here before, a decade ago, when I went round with just my wide angle lens, and go a few poor shots. So, with it being open for the Heritage Event, it seemed a good idea to go.
The hospital is ancient, it goes without saying, and is still in use.
I have walked up and down High Street in Canterbury dozens of times, and never really thought about what lay behind buildings on the west side.
At Eastbridge the ancient hospital straddles the Stour, or one branch of it, on the other is the timber framed house, Weavers, with the ducking stool further downstream.
I re-visited the hospital, and on the way out was told I could visit the gardens and Greyfriars Chapel at the same time.
A shop, former pawnbrokers, is now a charity shop for the gardens, and through the shop there is an exit to a path beside the river.
This opens out into two acres of gardens, still used to feed the patients in the hospital, and the monks who still live and work here.
There used to be a large priory church here, and there are parts of ancient walls and ruins to be seen, as well as a bridge of the same age.
Over the river, a former lodging building from the 13th century, as been converted into a chapel, Greyfriars, with pillars supporting the building as the river passes through a tunnel under it.
It was rather like walking through a wardrobe into a magical place, with the Stour gently flowing through it, and a few other visitors making their was to the Chapel and surrounding gardens.
We sat for 45 minutes in the meadow waiting for a service to end, so I could get shots. So, we people watched and delighted in Migrant Hawkers flying by.
Franciscan Gardens, Canterbury, Kent The sounds of the city seemed a hundred miles away.
I got the shots once the group of ladies left, and once I had the three shots, we followed sign to the exit, leaving the garden through a plane gate beside the old post office.
Two hundred and sixty Now what?
Well, nothing. Really.
So, we walk back slowly to the car, pay for three hours parking and drive back out of the city, down the A2 to the coast and home.
Back in time to listen to the footy, have a brew and try to avoid eating as we were going out in the evening. As, on Monday, it will be 14 years since we married, and as I will be in another country Monday, we celebrated it two days early.
Or would do come six.
Norwich were going for seven wins in a row, but never really got going against WBA, and fell a goal behind early on. Better in the second half, and drew level thanks to a deflection, but no win. But also, no defeat either.
Franciscan Gardens, Canterbury, Kent I had a shower and put on some clean clothes and a splash of aftershave.
Ready.
I drive us to Jen's, picked her up, then drove slowly to Sandwich, then over the marshes through Preston to Stourmouth.
We were not the only customers; there was a wedding reception, and there were gentlement and boys in three piece suits, and ladies and girls in glamourous gowns and neck-breaking heels. Occasionally the bride would literally sweep through the bar, the train of her dress cleaning as it went. Not sure if what was the right colour.....
We had ordered when I booked the table, a huge pan of paella with chorizo, chicken, ham and shrimp. Jen and I shared a bottle of red, and we ate and watched the comings and goings as the wedding party got ever more rauocus.
We rounded off with a cheeseboard between the three of us, and that was it.
Jools drove us back to Jen's, dropping her off, then back home.
I had decided to open the bottle of port once home, and did. This has been on the shelf since my last trip to Denmark and I saw it at the airport duty free.
It was every bit of good that I hoped it would be.
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The Hospital of St Thomas the Martyr of Eastbridge was founded in the 12th century in Canterbury, England, to provide overnight accommodation for poor pilgrims to the shrine of St Thomas Becket. It is now one of the ten almshouses still providing accommodation for elderly citizens of Canterbury[1] and is a grade I listed building.
The hospital is situated on the King's-bridge, near the Westgate, in Canterbury. It was established sometime after the death of Thomas Becket (1170), possibly as early as 1176, when Canterbury Cathedral became a site of pilgrimage; the hospital provided accommodation for the pilgrims. The earliest name recorded as founder is that of Edward FitzOdbold c. 1190, with further endowments by Archbishop Hubert Walter about 1203.[1] For many years, no special statutes were enacted, nor were any rules laid down for the treatment of pilgrims.
The original building consists of an entrance hall, undercroft, refectory and chapel, all built in around 1190. Like the ancient Entrance Hall beneath it, the Pilgrims’ Chapel dates from the twelfth century, but assumed its present proportions in the fourteenth century. The roof of the Pilgrims’ Chapel is a fine example of its kind: the style of woodwork and joinery indicate that it was built around 1285. The Undercroft's original function was as a dormitory, and architecturally shows the period of time where the round-headed arch was giving way to the Gothic style of pointed arch.
The Refectory is a large open room originally used as a dining space. On the north wall is a painting of Our Lord in Glory between the symbols of the four Evangelists dating from the thirteenth century. This fresco was only uncovered when the chimney and fireplace installed around the time of the dissolution were removed in 1879, and it has been conserved since its revelation.
Approval for the funding of a Chantry Chapel was sanctioned by Archbishop Sudbury in 1375; the original document confirming this endowment is housed in the Canterbury Cathedral archives. (Chantries were abolished in 1547, and this fell into disrepair until it was reclaimed and restored for its original use in 1969.)
Hospital of St. Thomas, Canterbury, old engraving.
In the fourteenth century the hospital was reformed by Archbishop John de Stratford, during the reign of Edward III; he created ordinances, as well as a code of regulations to be acted on concerning pilgrims. He ruled that every pilgrim in health could rest in the hospital for one night at the cost of four pence, that weak and infirm applicants were to be preferred to those with better health, and that women "upwards of forty" should attend to the bedding and administer medicines to the sick. He also appointed a Master in priest's orders, under whose guidance a secular chaplain served. Further lands and revenues from parishes were given by Stratford and by Archbishop Simon Sudbury.[1]
This institution survived the Dissolution of the Monasteries and other religious houses during the reigns of Henry VIII and Edward VI, although the pilgrimage to St Thomas of Canterbury did not survive this period. In 1569 Archbishop Matthew Parker issued new ordinances governing the Hospital and its Master which specified the maintenance of twelve beds for the 'wayfaring poor' and established a school in the chapel for twenty boys. This arrangement was confirmed by Archbishop John Whitgift by Act of Parliament in 1584.[1]
The school survived until 1879. The chapel was then little used until its restoration by the Master in 1927. Further restoration work has taken place during the twentieth century. Much of this work was financed by sale of some of the hospital's lands at Blean at the foundation of the University of Kent in the 1960s.[1] A list of the Masters of the Eastbridge Hospital up to the end of the eighteenth century is given by Edward Hasted.
Between 2014–2019, extensive restoration took place to preserve those rooms situated directly over the River Stour. This work was supported by the Viridor Credits scheme, which funds community, heritage, and biodiversity projects. It was formally opened to the public by the Bishop of Dover on 23 March 2019, and named after Archbishop William Juxon, who was a generous benefactor during his tenure, and gave money for an earlier restoration of this part of Eastbridge.
Eastbridge is a functional almshouse to this day, providing accommodation in eight individual apartments in areas of the buildings inaccessible to the public. Eastbridge is administered by Trustees whose main aims are the maintenance of the ancient buildings, which are of national historic interest, and the welfare of the almshouse residents (Indwellers).
en.wikipedia.org/wiki/Eastbridge_Hospital_of_St_Thomas_th...
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THE HOSPITAL OF KING'S BRIDGE, ALIAS EASTBRIDGE
IS likewise situated in the same hundred, being exempt from the liberties of the city, and within the jurisdiction of the county of Kent at large. It takes its name from its situation close on the south side of King's bridge. This hospital was formerly called, by both the names of Eastbridge hospital and the hospital of St. Thomas the martyr of Eastbridge; which latter it had, from its being at first erected and endowed by the charity and piety of St. Thomas Becket, in king Henry II.'s reign. (fn. 1) For this we have the testimony of one of his successors, archbishop Stratford; who, upon his new ordination of the hospital, and in the charter of it, acknowledged archbishop Becket to be the first founder and endower of it; besides which, there is no other record extant, or to be found concerning the foundation of this hospital, or the intent why it was erected. (fn. 2) But to look back to the times intervening between these two founders, in which it is recorded, that archbishop Hubert, who sat in this see in king John's reign, was an especial benefactor to it, by the gift of several mills, tithes, and other premises, which were confirmed by the prior and convent of Christ church. In this archbishop's time there was another hospital, neighbouring to this of King's, alias Eastbridge, called Cokyn's hospital, built and en dowed by one William Cokyn, a citizen of Canterbury, whose name in his posterity long survived him, in this city. (fn. 3) This hospital was dedicated to St. Nicholas and the Virgin and martyr St. Catherine; and was situated in the parish of St. Peter, almost directly opposite to the late Black Friars-gate, having had a lane by it, once called Cokyn's lane, though long since shut up, and built upon. This hospital lastmentioned, was built on the scite of a house adjoining to the above William Cokyn's dwelling, or else was turned into one by him. Afterwards, by his charter, he united these two hospitals, and then by another charter, entitled them to all his lands, possessions and chattels, and made them his heirs. This union was confirmed by the bull of pope Innocent III. anno 1203, in which it is called the hospital of St. Thomas of Canterbury; and in Cokyn's grant of union, it is stiled the hospital of St. Nicholas, St. Catherine, and St. Thomas the Martyr of Eastbridge. (fn. 4) Eastbridge hospital becoming thus by union or consolidation possessed of and owners of Cokyn's hospital, it ceased soon afterwards, probably, to be used as one, and was hired or rented out, among the possessions of the hospital of Eastbridge; in which state it continues at this time. (fn. 5)
To return now again to the hospital of St. Thomas of Eastbridge, for which there being no statutes for the government of it, archbishop Stratford, anno 15 Edward III. drew up certain ordinances for that purpose, (fn. 6) the effect of which was, that the hospital being founded for the receiving, lodging and sustaining of poor pilgrims, was then, owing to the negligence of the masters, who had wasted the revenues of it, but meanly endowed, and that the buildings of it were in a ruinous condition: to remedy which, and to continue the charitable intent of it, he decreed, that the church of St. Nicholas, Harbledown, should be for ever appropriated to it; that for the government of this hospital, there should be a master in priest's orders, appointed by the archbishop and his successors, who should keep a proper secular chaplain, or vicar, under him, to be removed at the master's will and pleasure. That such poor pilgrims as happened to die within this hospital, should be buried in Christ church yard, in the place heretofore allotted to them there. That every pilgrim, in health, should have no more than one night's lodging and entertainment, at the expence of 4d. that there should be twelve beds in the hospital, and that some woman, upwards of forty years of age, should look after the beds and provide all necessaries for the pilgrims; that those who were not in health, should be preferred to such as were; that no lepers should be received into it; that if there was a smaller number of pilgrims reforting to the hospital, at any one time, a greater number should be received into it, in lieu of such deficiency, at other times, as far as the revenues of the hospital would allow of it; and further, he inhibited them from having any common seal in the hospital, with several other particular orders and injunction, as may be seen in the instrument more at large.
This hospital had several very liberal benefactors in early times. Among others, Hamo de Crevequer gave the church of Blean to it, which gift was afterwards confirmed by archbishop Stephen Langton, and was afterwards appropriated to it by archbishop Sudbury in 1375, Thomas, lord Roos, of Hamlake, in the 33d year of king Edward III. gave the manor of Blean to it, and the year afterwards Sir John Lee, as appears by the ledger of the hospital, gave to it a messuage, with 180 acres of land and divers rents of assize, in the same parish, for the increase of vorks of piety in it. (fn. 7)
In the year 1362, archbishop Islip founded a perpetual chantry in this hospital, and transferred to it, for the benefit of it, at the request of Bartholomew de Bourne, the chantry founded in the church of Livingsborne, alias Beaksborne, by his ancestor James de Bourne. (fn. 8)
By the instruments of the archbishops Islip and Sudbury, dated in the above year, it appears, by the former, that there was founded in this hospital, a perpetual chantry for divine services; the priest of which was to receive a yearly stipend of ten marcs, of the master of the hospital, out of the revenues of it; for which he was to celebrate divine service, and minister the sacraments and sacramentals in it, to such poor and infirm as should resort hither; and that the priest and his successors should possess the mansion, within the bounds of the hospital, between the infirmary and the great gate of it, and the chamber over it. After which king Edward III, having given a messuage, called the Chaunge, at the time almost wholly in ruins, to Thomas Newe de Wolton, then master of this hospital, and his successors, in aid of the maintenance of the priest who should celebrate in it for his health, for his soul afterwards, and that of John at Lee, who in part founded the chantry, &c. and the said messuage having been repaired and rebuilt by the executors, and at the cost, though charity, of his predecessor, the value of the rent amounted to seven marcs yearly, and would, as it was presumed, amount still higher in future; and it being difficult at that time to find a proper priest, who would undergo the duty and residence required in it, for the salary of ten marcs, the king's piety in augmenting the priest's stipend, was as yet frustrated—Archbishop Simon Sudbury, therefore, by his instrument dated in 1375, in which he recited the above ordination of his predecessor, ordained and decreed, in addition to that before-mentioned, and by the consent of the said Thomas, master of this hospital, and the executors of his predecessor, that the endowment of this chantry of ten marcs, should be augmented with five marcs and an half out of the seven marcs of rent of the messuage given by the king as aforesaid, with power of distress, &c. and whereas the presentation of the chantry of Bourne, united to this hospital, as in the ordination of the first chantry aforesaid made by his predecessor, more plainly appeared, belonged to Bartholomew de Bourne, his heirs, or assigns, before the union; he therefore decreed and ordained, that the presentation and collation to be made to the same, when vacant, should belong to him and his successors, and to the said Bartholomew de Bourne, his heirs, or assigns, alternately; the first turn to belong to the archbishop, because the assigns of Bartholomew de Bourne (fn. 9) had presented the then incumbent to it, &c. (fn. 10)
Though the revenues of this hospital lay chiesly in the parish of Blean, yet it was possessed of other rents, lands and tenements in Canterbury, Harbledown, and in Birchington. It was likewise possessed of lands in Herne, Reculver, Swaycliffe, Chistlet, and Bekesborne, belonging to the before-mentioned chantry, which at the suppression of it were seized on, as such.
By a bull of pope Honorius III. this hospital had the privilege of not paying tithes of their gardens. (fn. 11)
By the return made to the king's commissioners in king Henry VIII.'s reign, it appears, that there was here a neat handsome chapel, dedicated to the Virgin Mary, to which had belonged two bells, to ring to service, as was reported to them by the parson and churchwardens of All Saints; who said further, that this hospital was a parish church, in which there was ministred all sacraments and sacramentals, to the poor people resorting thither, and to the keeper of it, and his household, and all others remaining within the precinct of it, by the chantry priest; the matter of fact was, that this chapel was formerly served by the chantry priest of the chantry in it, mentioned before, to have been transferred to it, who had 10l. 6s. 8d. yearly stipend or wages, besides his mansion or dwelling, which was at the west end of the hospital, of all which it was deprived at the suppression of it by the statute of the 1st year of king Edward VI. (fn. 12) when a pension of six pounds per annum was granted to Nicholas Thompson, alias Campion, the incumbent of it, which was remaining anno 1553. (fn. 13)
The value of the revenues of the hospital itself, as returned anno 26 Henry VIII. according to both Dugdale and Speed, were 23l. 18s. 9⅓d. per annum, but this must have been the clear income, for according to Sancrost's manuscript valor, they amounted in the whole to 43l. 12s. 3d. (fn. 14)
The state of this hospital, as it stood in the time of cardinal Pole, at archdeacon Harpsfield's visitation in 1557, was, as appears by the entry in the book of it; that they were bound to receive way faring and hurt men, and to have eight beds for men, and four for women; to remain for a might, and more, if they were not able to depart; and the master of the hospital to be charged with their burial, and they had twenty lords of wood yearly allowed, and 26s. a year for drink, that there was 10l. land a year, with a mansion, which the priest always had for officiating in the chapel, taken away by the king, and that it was the head church to St. Cosmus and St. Damian Blean, but that they had no ornaments but organs. (fn. 15)
This hospital, though it outlasted the general suppression of most of the foundations of the like sort in the reigns of king Henry VIII. and king Edward VI. yet in the beginning of queen Elizabeth's reign, the lands and tenements belonging to it, as well as the hospital itself, then converted into tenements, were occu pied and possessed by private persons, until archbishop Parker, in the 10th year of that reign, recovered, by his prudent care, some of the lands and possessions, and restored the house again to pious and charitable uses. He framed new ordinances for the government of it, which he wisely contrived should be suitable to those times, as well as agreeable to the first foundation of the hospital, and the former statutes of archbishop Stratford, as far as might be; reserving nevertheless, a power to his successors, archbishops of Canterbury, to revise, alter, abolish and new make all, or any part of them; they are dated May 20, 1569. (fn. 16)
In them it appears, that in consequence of the ordinances of archbishop Stratford, the master of the hospital might take all the profits of it to his own use, bestowing only for the relief of wandering and wayfaring brethren, and poor, in bread and drink, after the rate of 4d. a day, and one night's lodging for twelve persons, if so many came there at one time, in the whole not above 6l. 2s. 6d. per annum, but the archbishop (Parker) by the authority in the above former ordinance concerning the disposition of the profits of this hospital, to him and his successors reserved, to alter and change the same, did by these ordinances in that behalf made, under his hand and seal, not only increase the above sum, to be from thenceforth bestowed on certain poor inhabiting within the county of the city of Canterbury, but also appointed other sums of money thereout, yearly to be paid towards the keeping of a freeschool, for a certain number of poor children of the county of the said city, to be taught to write and read freely within the hospital.
By the same ordinance, as well as by an indenture, between the master of this hospital and the master of Corpus Christi, or Benet college, in Cambridge, dated May 22, anno 11th Elizabeth, the archbishop founded out of the revenues of this hospital, two scholarships, each of the yearly value of 3l. 6s. 8d. that sum to be paid yearly from thence, by the master of the hospital to the master of the college; the two scholars to be chosen, named, examined and approved by the master of this hospital and the dean of Canterbury, if any such there should be; if not, then by the master only, and to be taken from the free-school in Canterbury, being such of the scholars there as were born within Kent, and being sent to Cambridge, should be called Canterbury scholars; who, after their admittance and receipt there, should remain and continue in that college, according to the orders and statutes of it, and should have of the provision of it, convenient chambers, commons, reading and other necessaries, as other scholars in it, according to common custom, for the term of two hundred years next, from the date of the indenture, with other rules and regulations in it relating to them. (fn. 17)
Not long after this, queen Elizabeth issued a commission of charitable uses, to enquire into the state and condition of this hospital, which was done, and a return thereof made accordingly; and again, soon after the death of archbishop Parker, there was a second commission, directed to Sir James Hales and others, who certisied, that the hospital house stood ruinated, and neither master nor brethren were resident, or dwelling of long time. The house was let out into tenements for yearly rent. The beds that were wont to lodge and harbour poor people resorting thither, were gone and sold, contrary to the old order and foundation of the same; and that the hospital was relinquished and concealed from the queen, &c. Upon which, she granted it, with all its revenues, by letters patent, dated July 20, in her 18th year, to John Farnham, one of her gentlemen pensioners, to hold in see farm for ever. —He soon afterwards conveyed his interest in it for 550l. and the release beside of a debt owing by him, to Geo. Hayes. After this, archbishop Whitgift recovered this hospital, with the revenues of it, from Hayes, and then settled it upon a new foundation, so firm and sure, that it has continued to the present time, and remains a perpetual monument of the archbishop's piety and prudence, who may be justly reputed the sounder and restorer of it; (fn. 18) and he framed new ordinances and statutes, for the better government of it, by which the hospital is now ruled. In these it is, among other things, ordered and decreed, that the archbishop should collate the master, who should be in holy orders, and should be instituted and inducted according to the usual form and custom, who should have the lodging known by the name of the master's lodging, in the hospital; and a yearly stipend of 61. 13s. 4d. and twenty loads of wood from the lands belonging to it, to be delivered cost free. That the master should appoint a school-master, who by himself or deputy, should freely instruct twenty poor children of this city, above the age of seven years, to write, read and cast accompts, and to have books, paper, &c. provided for them, out of the prosits of the hospital, and not to remain in the school above three years. The school-master to have a lodging in the hospital, and a stipend of four pounds, and for his further relief, if the master approved of it, to be receiver of the rents, &c. of the hospital; for which he should receive 26s. 8d. and two loads of wood yearly, to be delivered cost free, and one summer livery cloth. That out of the prosits of the hospital, there should be paid for ever, to the two scholars to be taken out of the common school at Canterbury, commonly called the mynte, by the master of the hospital, with the consent of the archbishop, and placed in Benet college, 3l. 6s. 8d. each, according to the former ordinances made of it. That whereas by former ordinances, the master of the hospital was only tied to pay in time of peace, unto the poor passengers, or to such other poor people as the master should think good, thirty pence a week; and in time of war that payment ceasing, to provide twelve beds for the lodging of poor soldiers, passing through this city, within the hospital, for the space of one night only, which is now grown wholly out of use, especially since the loss of Calais; therefore, for the better relief of the poor inhabiting within this city and the suburbs of it, it was ordered, that the former last recited orders should cease, and instead of them, there should be five inbrothers, and five in-sisters, to be permanent and have their habitation in the hospital; and after the space of twenty years next ensuing, there should be five other out-brothers, and five others called out-sisters; each of the said in-brothers and in-sisters to have a several dwelling and lodging within the hospital, and 26s. 8d. by the year, and one load of wood to be delivered cost free, between Midsummer and Michaelmas; and each of the out brothers and out-sisters to have 26s. 8d. by the year only; that the mayor of this city should from time to time, nominate to the master of the hospital for every of the brothers and sisters rooms, when they should be void and unfurnished, two poor persons, men or women, as the places should require, being lame, impotent, blind, or aged, above fifty years of age, who should have inhabited within the city, of suburbs, seven years before; of which two, the master should chuse and admit one; and in default of the mayor's nomi nating for the space of three months, the master to make choice, and admit any, qualisied as above-mentioned. That in the room of every out-brother and sister, the mayor should nominate such persons as above specisied, whereof one at least should be such as had dwelt in the city or suburbs, by the space of three whole years at least, to the end that such as dwelt there, and not within the county of the city, should receive the whole benefit of these ordinances. That the master, out of the profits of the hospital, should repair and sustain it, and every part within the precincts of it, and also sufficiently sustain and maintain the bridge, called the king's bridge, alias Eastbridge, within the city of Canterbury; (fn. 19) and pay to the queen, her heirs and successors, 7l. 10s. yearly, due to her for the pension of a chantry, sometime within the hospital, and all other dues and payments going out of it. That the master should not let for years or lives, the lands or tenements, nor make any woodsales of the wood, without the express consent, in writing, of the archbishop, and should yearly make an accompt to him, if demanded, so that of the surplusage all charges deducted, the portions of the brethren and sisters might be increased at the will of the archbishop, as theretofore had been used. That the in-brethren or sisters, master or schoolmaster, who should die within the precincts of the hospital, might be buried within the church-yard of the cathedral, according to a former agreement made between the archbishop, his predecessor and the then prior and convent of Christ church, with many other orders and re gulations mentioned in them, (fn. 20) all which were confirmed and ordered to be inrolled in chancery, by an act passed in the 27th year of that reign, (fn. 21) by the means of which, the rights of this hospital have been preserved to this time.
There have been some few modern benefactors to this hospital.
Mr. Avery Sabin, sometime an alderman of this city, by his will in 1648, gave a rent charge out of his estate at Monkton, in Thanet, of 20l. per annum, for charitable uses to the poor of this city, of which, ten marcs were assigned yearly to be paid to the five in-brothers and five in-sisters of this hospital. (fn. 22)
Mrs. Elizabeth Lovejoy, widow, by her will in 1694, gave, out of her personal estate, the sum of five pounds yearly to this hospital, to be shared and divided among the poor of it, in like manner as her gift to Cogan's hospital, above-mentioned. Besides which, this hospital receives yearly the sixth part of the interest, due from 1631. 16s. 3d. being the sum due from Mrs. Masters's legacy, who died in 1716, which is vested in the mayor and commonalty, in trust, for the several hospitals in Canterbury, of which a full account may be seen among the charitable benefactions to this city.
In 1708 John Battely, D. D. archdeacon of Canterbury, and master of this hospital, new built three of the sisters lodgings, and did several other great repairs, and at his death left by his will, to the in-brothers and sisters, one hundred pounds, the interest of which he ordered should be proportioned by Mr. John Bradock, of St. Stephen's, and Mr. Somerscales, vicar of Doddington.
Mr. John Bradock, master of this hospital, in 1719 gave by his will, 25l. 13s. 4d. for the better payment of the poor people, at Lady-day and Michaelmas.
Mr. Matthew Brown, of St. Peter's, in Canterbury, in 1721, gave by his will 10s. per annum for ever, to the in brothers and sisters of this hospital.
In 1768, Thomas Hanson, esq. of Crosby-square, London, gave by will, the interest of 500l, for ever, to the in brothers and sisters of this hospital; which being now invested in the 3 per cents. reduced Bank Annuties, produces 17l. 1os. per annum.
Besides these, the hospital had many temporary benefactors, as well towards the repairs of it, as in money; among which were, the archbishops Juxon, Sheldon and Sancrost. The yearly tenths of this hospital amounting to 2l. 7s. 10d. are payable to the archbishop.
In 1691, the yearly revenues of this hospital amounted in the whole to 101l. 5s. 9d. besides which were the fines upon the renewals of the leafes, and alderman Sabine's gift of 13s 4d. a piece, by the year, which came not into the master's hands, but was paid by one of the aldermen of the city.
The present building is antient; it has a decent hall and chapel, where the schoolmaster, who has a good apartment in the house, and is called the reader, instructs twenty boys gratis, in reading, writing, and arithmetic. There are rooms also for five in brothers, and five in-sisters, but some of these rooms are subject to be flooded in a very wet season. (fn. 23) The master has a neat handsome house, sitauted in a court near the hospital, but on the western or opposite side of the river.
¶The antient common seal of this hospital having been for a long time missing, the late master, Dr. Backhouse, at his own expence, supplied the hospital with another in the year 1783.
This murgh masala (chicken masala) is one of the dishes that Ross learned to make in an Indian cooking class he took when we still lived in Cambridge; we didn't know it at the time, but that class marked the beginning of our becoming totally comfortable and confident cooking the food of (half) my ancestors. We try not to eat chicken too often at home, but it had been far too long since we'd made this and tonight it was a marvelous thing to have on the table as the snow that had fallen since morning was finally starting to cease.
Teteles de Santo Nombre y al fondo Alineados la Iglesia del Señor del Calvario en Tlacotepec de Benito Juárez y el Pico de Orizaba.
La Zona Arqueológica Teteles de Santo Nombre, localizada en el municipio de Tlacotepec de Benito Juárez, al sur de Puebla, y su museo de sitio fueron abiertos al público el 25 de enero del 2017. De características arquitectónicas similares a Teotihuacán, Santo Nombre se revela como punto importante en las rutas de comunicación antiguas y centro urbano de primer orden durante el periodo Clásico mesoamericano.
La apertura de la zona y del museo de sitio son resultado de tres años de exploraciones intensivas y dos de mantenimiento de las antiguas edificaciones, a cargo del Instituto Nacional de Antropología e Historia (INAH), así como de la participación del Gobierno del Estado de Puebla que otorgó los recursos para la construcción del museo y de la carretera Tlacotepec-Xochitlán, de 5 kilómetros que da acceso al sitio
Teteles de Santo Nombre, es la ciudad prehispánica más grande de la región de Tehuacán-Zucatlán, y ahora se pone al alcance del público gracias al trabajo de
investigación de 15 años del arqueólogo Blas Castellón Huerta. .
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Khlong Sam Wa became a district on 21st November 1997, when it was detached from Min Buri. Previously it was a Amphoe within the district of Min Buri. My usual taxi driver suggested I try Safari World instead of Dusit Zoo which I wanted to video, he charged me 1200 Baht for the days journey, waiting in the car park while I wandered round the park. The main attraction in this district is this Safari World, which I visited on the 28th June 2014. This theme park began in 1988 on a 480 acre site for its open zoo and 180 acres for its bird park. It consists of two parks names Marine Park and Safari Park. A private company operates it called Safari World Public Company Limited.
This park consists of several attractions that need to be taken in order, to enjoy fully all the attractions of this park. Arriving at the ticket office the staff there were helpful in explaining what I needed to see first along with the prices for each area. However be warned, this is not a cheap day out, especially for Thailand. The main park was 1300 Baht for myself and 610 Baht for my Thai friend, then an additional payment for the river cruise of 360 Baht for myself and 180 Baht for my Thai friend, this was only after haggling for a cheaper ticket because they wanted 360 Baht each originally. Is it worth it? Well that depends on your view. I thought it was. However you do need to get there early to cover all the attractions.
The first attraction is the Safari Park, a 8 kilometres long drive by bus through the animal enclosure. This takes about 45 minutes to drive through this part of the park. The bus is boarded to the right of the ticket office. I was lucky the two front left hand seats are individual seats, and so the families did not want to sit on these. For me it was ideal for taking photos and videos. The entrance was a little drive away of about 5 minutes, where we came on the twin electric huge gates that help keep the animals from getting to the people.
One show I did manage to watch was Spy Wars. It’s a spoof on a famous film character with a grand and spectacular setting based around mountains and water. The arena was impressive, holding thousands of people when full. I was going to sit down at the front instead I chose to take the elevated view from up above. How pleased I was that I made this choice. The setting was full of school kids out for the school days outing, sat there in their neat and tidy school uniforms. The show started with many bangs and cannon fire and machine gun fire. It was a well presented show, with lots of action, a weak script but it was fun. Halfway through the show two Jet Ski’s came thundering into the arena at full speed. Taking a 90 degree turn to the left, sprayed a colossal amount of water over the front 50 rows of seats where about 400 kids were sat cheering. I can honestly say I have never seen so many kids move so quick to avoid all this deluge of water thrown over them. This is why I was glad I had not chosen to sit at the front. Be warned about this, there are no notices to tell you about it, and the amount of water two Jet Ski’s can move is amazing. After this all the front seats were empty of people.
Leaving the show I ventured towards the exit, it was getting late and I didn’t want to get caught in the rush hour traffic. However this was a day to remember, a place I had said I would visit, but had not got to before. The whole day cost me nearly 5000 Baht ( £100 ) but it did provide me with many videos and many photographs to use for my web site.
Museu do Contestado e poste de rua com pintura temática: o desmatamento e a construção da ferrovia São Paulo-Rio Grande.
A estrada de Ferro São Paulo-Rio Grande foi construída para integrar econômica e geograficamente o sul do Brasil. As obras do trecho em terras do meio-oeste catarinense foram entregues ao poderoso Sindicato Farquhar, que além de ter construído a ferrovia Madeira-Mamoré operava serviços de infra-estrutura como portos, energia elétrica, transportes e comunicações de Porto Alegre a Belém do Pará.
Com um lobista do porte de Rui Barbosa, seu advogado, o Sindicato de propriedade do norte-americano Percival Farquhar conseguiu uma inédita forma de pagamento: recebia em dinheiro e mais 15 quilômetros de cada lado da ferrovia. Com uma força armada particular, ocupou essas terras expulsando delas sertanejos brasileiros, seus primeiros moradores. A ferrovia foi suporte fundamental para a criação da Southern Brazil Lumber & Colonization Co. Inc., grande madeireira e colonizadora de terras.
A madeira arrancada da região era transportada via estrada de ferro para os portos do sul. Para isso também foi construído o ramal Porto União-São Francisco do Sul. Durante a Guerra do Contestado a estrada de ferro transportou soldados, armas e munição do Exército Brasileiro que protegeu interesses do Sindicato Farquhar atacando populações nativas.
A empresa norte americana dispensou, de uma só vez em plena guerra, mais de mil operários que vagaram pela região engrossando as fileiras dos jagunços revoltados.
contestadoaguerradesconhecida.blogspot.com.br/2008/04/est...
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O edifício de madeira que abriga o Museu do Contestado é uma reconstituição da estação ferroviária de Rio Caçador.
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ENGLISH:
Museum of the Contested War and streetlightstake with paint theme: deforestation and the construction of the railroad Sao Paulo-Rio Grande.
The railroad Sao Paulo-Rio Grande was built to integrate economically and geographically south of Brazil. Work on the land stretch in the mid-west of Santa Catarina were delivered to the powerful Farquhar syndicate,
With a lobbyist for possession of Rui Barbosa, his lawyer, the union-owned American Percival Farquhar got an unprecedented form of payment: cash received and over 15 kilometers on each side of the railroad. With a particular armed force, occupied these lands by expelling them Brazilian backlands, its first residents. The railroad was critical to support the creation of the Southern Brazil Lumber & Colonization Co. Inc., a large timber and colonizing land.
The wood torn from the region was transported by railroad to the Southern ports. For this extension was also built Port Union-South San Francisco During the War of the Contested the railroad carried soldiers, weapons and ammunition of the Brazilian Army that protected the interests of the Farquhar syndicate attacking native populations.
The North American company dispensed at one time during the war, more than a thousand workers who roamed the area swelling the ranks of angry gunmen.
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The wooden building that houses the Museum of the Contested is a reconstitution of the "Rio Cacador" ("Hunter River) railway station.
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awards counter to this photo: www.cameralenscompare.com/photoAwardsCounterDetails.aspx?...
A small open aired 24hr card payment forecourt selling super diesel and HVO renewable diesel to the public as well as being a fuel oil supplier.
Red diesel was on sale here in the past, but no totem pole or price display which was starting to appear in the 2015 street view.
Google street view (2008) with a Jet tanker in view
www.google.com/maps/@53.2680609,-1.4414413,3a,75y,178.46h...