Andy Pyle (born c. 1946, Luton, England) is an English bass guitarist. He played with The Kinks from 1976–1978. Prior to that, he was in Blodwyn Pig (1968–1972) and Savoy Brown (1972–1974). Later, he played with Wishbone Ash (1986–87, 1991–93).

Career[link]

Andy Pyle's new Band THE ROLLBAND are studio based and play Roll Music. Bass Player Andy Pyle is writing and recording a series of instrumental tracks with Ed Pyle (Guitar) and Anna Pyle (Keyboards). Animation is by Catherine Pyle.

Andy Pyle has been a cornerstone of the UK music scene since the late sixties. He began playing with the band McGregors Engine in his home town of Luton, Bedfordshire, in 1967. He then joined Blodwyn Pig, which included Mick Abrahams, who had left Jethro Tull in 1968.^[1] After Blodwyn Pig split, Pyle joined Juicy Lucy (which included Micky Moody, later of Whitesnake) and Savoy Brown, as well as sessioning for Rod Stewart on his 1971 album Every Picture Tells a Story.

In 1975/76 Pyle spent a year recording and touring with former Ten Years After guitarist Alvin Lee, before joining the Kinks in 1977 for a two year period of touring and recording, with Pyle featured on the albums Sleepwalker and Misfits. In 1980 Pyle worked with Thin Lizzy guitarist Gary Moore, before joining Chicken Shack for live work during the mid eighties.

Following the departure of Mervyn Spence, Pyle was offered the vacant bass position in Wishbone Ash early in 1986. An intensive period of touring followed - including appearances in Russia in 1987 - before Pyle stepped aside to allow for the reformation of the original Wishbone Ash line-up. Andy Powell and Pyle remained close friends and continued to collaborate on song material - Pyle is featured as co-writer of the Strange Affair title track. Pyle, meanwhile, joined Gary Moore once again and appeared on 1990's million selling Still Got the Blues album.

In 1991 Pyle rejoined Wishbone Ash in the wake of Martin Turner's second split with the band. A two year period of live work followed, as documented on 1992's The Ash Live in Chicago.

More recently, Pyle has performed as a member of original Uriah Heep member Ken Hensley's band, appearing on the album Running Blind (2002). He also played in a one-off concert by Ken Hensley and John Wetton, which was filmed and recorded for the live DVD release More Than Conquerors (2002).

References[link]

Coordinates: 51°31′45″N 3°41′43″W / 51.529146°N 3.695252°W / 51.529146; -3.695252

Pyle
Welsh: Y Pîl
Pyle  Pyle shown within Bridgend
Population	7,205 2001 census
OS grid reference	SS825825
Community	Pyle
Principal area	Bridgend
Ceremonial county	Mid Glamorgan
Country	Wales
Sovereign state	United Kingdom
Post town	BRIDGEND
Postcode district	CF33
Dialling code	01656
Police	South Wales
Fire	South Wales
Ambulance	Welsh
EU Parliament	Wales
UK Parliament	Bridgend
Welsh Assembly	Bridgend
List of places: UK • Wales • Bridgend

A Wales and West Class 158 train at Pyle station in 2001

Pyle (Welsh: Y Pîl ) is a village and community in Bridgend county borough, Wales.

This large village is served by the A48 road, and lies less than one mile from Junction 37 of the M4 motorway, and is therefore only a half-hour journey from the capital city of Wales, Cardiff; in fact it lies approximately equidistant between the capital (Cardiff) and the second city (Swansea).

The nearest town is the seaside resort of Porthcawl. Pyle contains a medieval parish church whose walls are reputed to contain stones from the ancient borough of Kenfig which was abandoned after being buried in sandstorms. The village also has its own leisure centre, swimming pool, supermarket, library and petrol station. There is also a large industrial estate which hosts some notable names and a garden centre.

The street of Longlands Close in Pyle was the site of a coaching inn which was used by passing travelers using the west Wales to London turnpike. Lord Nelson stayed at Pyle Inn on his way to visit to naval installations in Pembrokeshire, as did Isambard Kingdom Brunel during the construction of the Great Western Railway line through South Wales. Pyle railway station is on the Cardiff - Swansea section of the London - South Wales Main Line.

Pyle was made a community in 2002, when the Cynffig community was split into two parts (the other being Cornelly), following a recommendation of the Local Government Boundary Commission for Wales.^[1][2]

It is the home town of Welsh poet Bethan Williams.

References[link]

External links[link]

• www.geograph.co.uk : photos of Pyle and surrounding area

v t e Bridgend County Borough Bridgend County Borough Council Communities Brackla Bridgend Cefn Cribwr Coity Higher Coychurch Higher Coychurch Lower Cornelly Garw Valley Laleston Llangynwyd Lower Llangynwyd Middle Maesteg Merthyr Mawr Newcastle Higher Ogmore Valley Pencoed Porthcawl Pyle St Bride's Minor Ynysawdre Towns and villages Aberkenfig Bettws Blackmill Bridgend Bryncethin Brynmenyn Bryntirion Caerau Cefn Cross Coity Coychurch Coytrahen Cwmfelin Danygraig Garth Heol-y-Cyw Kenfig Kenfig Hill Laleston Litchard Llangan Llangeinor Llangynwyd Maudlam Maesteg Merthyr Mawr Nantymoel Newton North Cornelly Nottage Ogmore Vale Pantygog Pantyrawel Pen-y-Fai Pencoed Pontycymer Porthcawl Price Town Pyle Sarn South Cornelly Tondu Tythegston Wild Mill Wyndham Castles Candleston Castle Coity Castle Ewenny Priory Kenfig Castle Llangynwyd Castle Newcastle Castle Ogmore Castle Rivers Ewenny River River Garw River Llynfi River Ogmore

William Lane Craig

Born	(1949-08-23) August 23, 1949 (age 62)[1] East Peoria, Illinois[citation needed]
Era	21st-century philosophy
Region	Western philosophy
School	Analytic philosophy
Main interests	Philosophy of religion, natural theology, philosophy of time, Christian apologetics
Influenced by Alvin Plantinga, Francis Schaeffer, Edward John Carnell, Stuart Hackett, John Hick, Wolfhart Pannenberg
Influenced J. P. Moreland, Francis Beckwith
Website	reasonablefaith.org

William Lane Craig (born August 23, 1949)^[1] is an American analytic philosopher, philosophical theologian, and Christian apologist.^[2] He is known for his work in the philosophy of religion, philosophy of time, and the defense of Christian theism.^[3] One of his most notable contributions to the philosophy of religion is his defense of the Kalām cosmological argument, which is the most widely discussed argument for the existence of God in contemporary Western philosophy.^[2][4] In theology, he has also defended Molinism and the belief that God is, since Creation, subject to time.^[2][5][6]

Craig has authored or edited over 30 books, including The Kalām Cosmological Argument (1979), The Cosmological Argument from Plato to Leibniz (1980), Theism, Atheism, and Big Bang Cosmology (with Quentin Smith, 1993), Philosophical Foundations for a Christian Worldview (with J.P. Moreland, 2003) and Reasonable Faith: Christian Truth and Apologetics (3d edition, 2008).

Academic background[link]

Craig received a Bachelor of Arts degree in communications from Wheaton College, Illinois, in 1971 and two summa cum laude master's degrees from Trinity Evangelical Divinity School in Deerfield, Illinois, in 1975, in philosophy of religion and ecclesiastical history.^[1] He earned a Ph.D. in philosophy under John Hick at the University of Birmingham, England in 1977 and a Th.D. under Wolfhart Pannenberg at the University of Munich in 1984.^[7]

From 1980 to 1986 he was an assistant professor of philosophy at Trinity Evangelical Divinity School. He briefly held the position of associate professor of religious studies at Westmont College in Santa Barbara, California, from 1986 to 1987. From 1987 to 1994 Craig pursued further research at the University of Louvain, Belgium. Since 1996 he has held the position of research professor of philosophy at Talbot School of Theology, Biola University in La Mirada, California.^[7]

Work[link]

Philosophy of religion[link]

Craig's primary contribution to philosophy of religion is his revival of the Kalām cosmological argument. In The Kalam Cosmological Argument, he formulates the argument in the following manner:

1. Everything that begins to exist has a cause of its existence.
2. The universe began to exist.
3. Therefore, the universe has a cause of its existence.^[8]

He defends the second premise by arguing that actual infinities and the formation of an actual infinite through continual addition are metaphysically impossible. Although he recognizes that axiomatized infinite set theory is logically consistent he maintains that the existence of actual infinities in the real world would lead to absurdities. For example, David Hilbert's famous "Hilbert's Hotel" thought experiment demonstrates how a fully occupied hotel would still be able to accommodate an infinite number of guests. Craig modifies the thought experiment by introducing operations such as subtraction and shows that subtracting identical quantities from identical quantities would have non-identical remainders.^[9] Since we have no evidence of such things in the actual world, Craig maintains that actual infinities are, for all intents and purposes, metaphysically impossible. Craig also argues that the thermodynamic properties of the universe and its expansion provide more evidence in support of premise two.^[10]

Craig also develops an a posteriori argument against actual infinities which rests on the A-theory of time. He gives Bertrand Russell's example of Tristam Shandy, who writes his autobiography so slowly that it takes him one year to write down the events of one day. A similar temporal sequence would have occurred in an eternal universe. No matter how long it takes, an eternal universe would still not be 'actually infinite' and must have begun to exist.

Craig has also contributed to the problem of divine foreknowledge (the compatibility of God's omniscience with human freedom). He analyzes current discussions of time travel, retrocausality, special relativity, and Newcomb's Paradox and brings them to bear on theological fatalism (most often supported by strongly Augustinian theologies, particularly Calvinism).^[11] Rejecting fatalism^[12] he defends the middle knowledge view (also known as Molinism).^[13] According to this solution, prior to actualizing a possible world, God knows everything that does or will happen as well as how free creatures would act if placed in any particular circumstance. Craig considers that this also provides the answer to the question of how God foreknows future contingents.^[14]

Philosophy of time[link]

Craig is a presentist and defends the A-series of time. He rejects J. M. E. McTaggart's famous argument against it, describing it as "an engaging and recalcitrant brain teaser that no one takes seriously," but also argues against hybrid A-B theorists because they are all refuted by McTaggart's paradox.^[15] He argues that McTaggart's objection does not succeed as it employs an incoherent combination of a B-theoretical ontology with A-theoretical temporal becoming.^[16] According to Craig, if one adopts a neo-Lorentzian interpretation of special relativity, the A-theory can be reconciled with the theory of relativity.^[17]

In terms of God's relationship to time, Craig argues that God must exist in time if he is to be regarded as a causal agent. He rejects the view that God could exist timelessly with creation as he did sans creation on the grounds that nothing outside time could have temporal interactions with the world. Critics such as Paul Helm maintain that Craig’s objections against divine timelessness is itself incoherent because "There can be no temporal 'and then' for a timelessly eternal God."^[18] Craig responds to this charge by arguing that God's timeless and temporal phases are not related to each other as "earlier" and "later."^[19]

Apologetics[link]

Craig has written a number of works of Christian apologetics.^[20] Fellow Evangelical apologist Robert M. Bowman, Jr. (writing with Kenneth D. Boa) described his Reasonable Faith: Christian Truth and Apologetics as "one of the best recent textbook introductions to the subject of apologetics."^[21] Catholic Cardinal Avery Dulles has described Philosophical Foundations for a Christian Worldview (with J.P. Moreland, 2003) as "monumental," but pointed out that Catholics will not necessarily agree with it.^[20]

Craig's work as a New Testament historian focuses on a defense of central Christian doctrines, specifically Jesus' resurrection from the dead.^[20] In books such as The Historical Argument for the Resurrection of Jesus, he reviews the historical debate and provides a critical analysis of David Hume's arguments against testimony of miracles, examines New Testament material dealing with the resurrection, and concludes that the resurrection is the most plausible explanation of the historical data.^[22][23] Craig uses the Shroud of Turin as part of his case.^[20]

Other views[link]

Craig is a critic of metaphysical naturalism^[24] and New Atheism^[25] as well as a defender of Reformed epistemology.^[26] He believes that scripture does not condemn homosexuals per se but does prohibit all homosexual acts, which he considers as “sacrilegious” as well as “self-destructive” to the same degree as heroin addiction or chain smoking whether engaged in by a homosexual or a heterosexual person.^[27] Craig maintains that the theory of evolution is compatible with Christianity.^{[28][page needed]} Although he does not fully endorse intelligent design,^[29] he thinks it may be a viable alternative to evolution.^[30] He is a fellow of the Discovery Institute's Center for Science and Culture^[31] and a fellow of the International Society for Complexity, Information and Design (ISCID).^[32]

Debates[link]

Craig has publicly debated atheists Richard Carrier, Robert M. Price, Sam Harris, Antony Flew,^[33][34] A. C. Grayling,^[35] Lawrence Krauss,^[36][37] Victor Stenger,^[38] Peter Atkins,^[39] Walter Sinnott-Armstrong,^[40] and Christopher Hitchens,^[41] as well as liberal theologian Gerd Lüdemann,^[42] and prominent Muslims such as Shabir Ally and Jawal Badawi.^[43] Prominent atheist Richard Dawkins has refused a rigorous debate with Craig (accusing him of self-promotion and of being an “apologist for genocide"),^[44] although Dawkins participated in a six-person discussion which included Craig.^[45]

The debates with Antony Flew, Walter Sinnott-Armstrong, and Gerd Lüdemann have been published in book form.^{[40][42][46][47]}

Bibliography[link]

• The Kalām Cosmological Argument. London: MacMillan. 1979. ISBN 1-57910-438-X / ISBN 978-1-57910-438-2
• The Cosmological Argument from Plato to Leibniz. London: MacMillan. 1980. ISBN 1-57910-787-7 / ISBN 978-1-57910-787-1
• The Son Rises: Historical evidence for the resurrection of Jesus. Chicago: Moody Press. 1981. ISBN 978-1-57910-464-1 / ISBN 978-1-57910-464-1
• Apologetics: An Introduction. Chicago: Moody Press. 1984. ISBN 0-8024-0405-7
• The Historical Argument for the Resurrection of Jesus during the Deist Controversy. Toronto: Edwin Mellen. 1985. ISBN 0-88946-811-7
• The Only Wise God: The Compatibility of Divine Foreknowledge and Human Freedom. Grand Rapids: Baker Bookhouse. 1987. ISBN 1-57910-316-2 / ISBN 978-1-57910-316-3
• The Problem of Divine Foreknowledge and Future Contingents from Aristotle to Suarez. Leiden: E.J. Brill. 1988. ISBN 90-04-08516-5 / ISBN 978-90-04-08516-9
• Knowing the Truth About the Resurrection. Ann Arbor: Servant. 1988. ISBN 0-89283-384-X / ISBN 978-0-89283-384-9
• Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus. Toronto: Edwin Mellen Press. 1989. ISBN 0889466165/ ISBN 978-0-88946-616-6
• Divine Foreknowledge and Human Freedom: The Coherence of Theism I: Omniscience. Leiden: E.J. Brill. 1990. ISBN 90-04-09250-1 / ISBN 978-90-04-09250-1
• No Easy Answers. Chicago: Moody Press. 1990. ISBN 0-8024-2283-7 / ISBN 978-0-8024-2283-5
• Theism, Atheism, and Big Bang Cosmology (with Quentin Smith). Oxford: Clarendon Press. 1993. ISBN 978-0-19-826383-8
• The Tensed Theory of Time: A Critical Examination. Dordrecht: Kluwer Academic Publishers. ISBN 0-7923-6634-4 / ISBN 978-0-7923-6634-8
• Will the Real Jesus Please Stand Up? A Debate Between William Lane Craig and John Dominic Crossan. Grand Rapids: Baker Bookhouse. 1998.
• God, Are You There?. Atlanta: RZIM. 1999. ISBN 1-930107-00-5 / ISBN 978-1-930107-00-7
• The Tenseless Theory of Time: A Critical Examination. Dordrecht: Kluwer Academic Publishers. 2000. ISBN 978-0-7923-6635-5 / ISBN 978-0-7923-6635-5
• God, Time and Eternity. Dordrecht: Kluwer Academic Publishers. 2001. ISBN 978-1-58134-241-3 / ISBN 978-1-58134-241-3
• Time and The Metaphysics of Relativity. Dordrecht: Kluwer Academic Publishers. 2001. ISBN 0-7923-6668-9
• Time and Eternity: Exploring God's Relationship to Time. Wheaton: Crossway. 2001. ISBN 978-1-58134-241-3 / ISBN 978-1-58134-241-3
• What Does God Know? Atlanta: RZIM. 2002. ISBN 978-1-930107-05-2
• Hard Questions, Real Answers. Wheaton: Crossway Books. 2003. ISBN 978-1-58134-487-5 / ISBN 978-1-58134-487-5
• God?: A Debate Between a Christian and an Atheist(with Walter Sinnot-Armstrong). New York: Oxford University Press. 2003.
• Philosophical Foundations for a Christian Worldview (with J.P. Moreland). Downers Grove: InterVarsity Press. 2003.
• Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration (with Paul Copan). Grand Rapids: Baker Bookhouse. 2004. ISBN 0-8010-2733-0
• Reasonable Faith. Wheaton: Crossway. 1994. rev. 3rd ed. 2008. ISBN 0-89107-764-2 / ISBN 978-0-89107-764-0
• Einstein, relativity and absolute simultaneity. London New York: Routledge. 2008. ISBN 0-415-59166-X. 
• On Guard: Defending Your Faith with Reason and Precision. Colorado Springs: David C. Cook. 2010. ISBN 1-4347-6488-5 / ISBN 978-1-4347-6488-1

See also[link]

Biography portal

• List of American philosophers

References[link]

External links[link]

Wikiquote has a collection of quotations related to: William Lane Craig

Wikimedia Commons has media related to: William Lane Craig

• Reasonable Faith William Lane Craig's personal website
• Faculty webpage
• Comprehensive Debate list
• Interviews from the program Closer to Truth
• Works by or about William Lane Craig in libraries (WorldCat catalog)
• Audio files at bethinking.org

William Lane

William Lane (6 September 1861 – 26 August 1917) was a journalist, advocate of Australian labour politics and a utopian.^[1]

Early life[link]

Lane was born in Bristol, England, eldest son of James Lane, from Ireland a Protestant Master Gardener, and his English wife Caroline, née Hall.^[1] When Lane was born his father was earning a miserable wage, but later his circumstances improved and he became an employer. The boy was educated at Bristol Grammar School and showed ability, but he was sent early to work as an office boy. Lane's mother died when he was 14 years of age, and at age 16 he migrated to Canada, then to the United States, where he worked first as a printer, then as a reporter for the Detroit Free Press (1881), there meeting his future wife Ann MacGuire. In 1885 they migrated to Brisbane, Australia, where Lane immediately got work as a feature writer for the weekly newspaper Queensland Figaro, then as a columnist for the newspapers Brisbane Courier and Evening Telegraph, using a number of pseudonyms ("Lucinda Sharpe", which some consider to be the work of Annie Lane, William Wilcher and "Sketcher").

A life-long abstainer from alcohol, in 1886 he created an Australia-wide sensation by spending a night in the Brisbane lock-up disguised as a drunk, and subsequently reporting the conditions of the cells as "Henry Harris". Lane's father was a drunk who impoverished the family.^[1]

With the growth of the 7-2 labour movement, "Sketcher"'s columns, especially his "Labour Notes" in the Evening Telegraph, increasingly promoted labourist philosophy, and Lane himself attended meetings supporting all manner of popular causes, speaking with his "American twang" against repressive laws and practices and Chinese immigrants.

After becoming the de facto editor of the Courier, Lane departed during November 1887 to found the weekly The Boomerang, "a live newspaper, racy, of the soil", in which pro-worker themes and lurid racism were brought to a fever-pitch by both "Sketcher" and "Lucinda Sharpe". He became a powerful supporter of Emma Miller and Women's suffrage. A strong proponent of Henry George's Single Tax Movement, Lane became increasingly committed to a radically alternative society, and ended his relationship with the Boomerang due to its private ownership.

In May 1890 he began the community-funded Brisbane weekly The Worker, the rhetoric of which became increasingly threatening towards the employers, the government, and the British Empire itself. The defeat of the 1891 Australian shearers' strike convinced Lane that there would be no real social change without a completely new society, and The Worker became increasingly devoted to his New Australia utopian idea.

The Workingman's Paradise, an allegorical novel written in sympathy with the shearers involved in the 1891 Shearer's Strike, was published under his pseudonym John Miller in early 1892. In the novel Lane articulated the belief that anarchism is the noblest social philosophy of all. Through the novel's philosopher and main protagonist he relates his belief that society may have to experience a period of State socialism to achieve the ideal of Communist anarchism. Mary Gilmore, later a celebrated Australian writer, said in one of her letters "the whole book is true and of historical value as Lane transcribed our conversations as well as those of others".

New Australia Colony[link]

Contriving a division among Australian labour activists between the permanently disaffected and those who later formed the Australian Labor Party, Lane refused the Queensland Government's offer of a grant of land on which to create a utopian settlement, and began an Australia-wide campaign for the creation of a new society elsewhere on the globe, peopled by rugged and sober Australian bushmen and their proud wives.

Eventually Paraguay was decided upon, and Lane and his family and several hundred acolytes from New South Wales, Queensland and South Australia departed Mort Bay in Sydney in the ship Royal Tar on 1 July 1893.

New Australia soon had its crisis, brought on by the issues of inter-racial relationships (Lane singled out the Guarani as racially taboo) and alcohol. Lane's dictatorial manner soon alienated many in the community, and by the time the second boat-load of utopians arrived from Adelaide a year later, Lane had left with a core of devotees to form a new colony nearby named 7-2.

Eventually Lane became disillusioned with the process, and returned to Australia in 1899.

Later life[link]

Lane then went with his family to New Zealand. After initial melancholia, he soon refound his old verve as a pseudonymous feature-writer from 1900 for the newspaper New Zealand Herald ("Tohunga"), only this time as ultra-conservative and pro-Empire. He had strong racial antipathy toward East Asians, and during World War I he developed extreme anti-German sentiments. He died on 26 August 1917 in Auckland, New Zealand, having been editor of the Herald from 1913 to 1917, much admired, having lost one son Charles at a cricket match in Cosme in Paraguay, and another Donald on the first day of the ANZAC landings (25 April 1915) on the beaches of Gallipoli.

References[link]

This article cites its sources but does not provide page references. You can help to improve it by introducing citations that are more precise.

• Gavin Souter's account of Lane and New Australia in his A Peculiar People
• Peter Bruce's thesis (Univ Sydney) The Journalistic Career of William Lane.
• Larry Petrie (1859-1901) - Australian Revolutionist? by Bob James
• Whitehead, Anne (1997) Paradise Mislaid — in Search of the Australian Tribe of Paraguay University of Queensland Press, St. Lucia
• Serle, Percival (1949). "Lane, William". Dictionary of Australian Biography. Sydney: Angus and Robertson. http://gutenberg.net.au/dictbiog/0-dict-biogL.html#lane1. Retrieved 7 September 2009. 

External links[link]

• Workingman's Paradise at Project Gutenberg
• Workingman's Paradise, Pdf at University of Sydney

This article relies on references to primary sources or sources affiliated with the subject, rather than references from independent authors and third-party publications. Please add citations from reliable sources. (January 2011)

Blodwyn Pig were a British blues–rock group founded by guitarist–vocalist–songwriter Mick Abrahams, after he left Jethro Tull in 1968 due to a falling-out with Tull leader Ian Anderson.

Career[link]

Abrahams' falling-out with Anderson was said to have originated in differences between the two on original material^{[citation needed]}—Abrahams wishing to stay close to Jethro Tull's blues and jazz roots, Anderson wishing to develop less overt blues and jazz material—and Abrahams' unwillingness to work seven days a week (the latter according to Circus magazine).

He left Jethro Tull after their debut album, This Was, was released, and formed Blodwyn Pig with Jack Lancaster (saxophone), Andy Pyle (bass guitar), and Ron Berg (drums); future Yes and Flash guitarist Peter Banks became one of several guitarists to succeed Abrahams after he left to form his own band for a time.

With Abrahams and Lancaster in the lead, Blodwyn Pig recorded two albums, Ahead Rings Out in 1969 and Getting To This in 1970. Both reached the Top Ten of the UK Albums Chart and charted in the United States; Ahead Rings Out displayed a jazzier turn on the heavy blues–rock that formed the band's core rooted in the British 1960s rhythm and blues scene from which sprang groups like The Yardbirds, Free and eventually Led Zeppelin. Saxophonist–singer Lancaster (who often played two horns at once, like his idol Rahsaan Roland Kirk) was at least as prominent in the mix as Abrahams; some critics thought this contrast bumped the band toward a freer, more experimental sound on the second album.

The single "Summer Day" from Ahead Rings Out failed to chart, but the quartet became something of a favourite on the underground concert circuit. Largely due to Abrahams's disillusionment with the business side of music, Blodwyn Pig eventually became an on-again, off-again concern; Lancaster at one point became a record producer, and Pyle eventually joined Savoy Brown. Over the years since their original formation, Blodwyn Pig reformed several times, usually with Abrahams and Lancaster leading the group, and recorded two more albums in the 1990s.

Discography[link]

• Ahead Rings Out (Island, August 1969)
• Getting To This (Chrysalis, April 1970)
• Lies (1993)
• All Tore Down: Live (1994)
• Pig-in-the-Middle (1996)
• The modern Alchemist (Indigo Rec. 1999)
• All Said And Done Shakedown Records 2004 two-CD 1 DVD boxed set
• The Radio Sessions 1969 to 1971 (Secret Records 2012)

External links[link]

• Mick Abrahams - Blodwyn Pig Official Site

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