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Song thrush

The song thrush (Turdus philomelos) is a thrush that breeds across the West Palearctic. It has brown upper-parts and black-spotted cream or buff underparts and has three recognised subspecies. Its distinctive song, which has repeated musical phrases, has frequently been referred to in poetry.

The song thrush breeds in forests, gardens and parks, and is partially migratory with many birds wintering in southern Europe, North Africa and the Middle East; it has also been introduced into New Zealand and Australia. Although it is not threatened globally, there have been serious population declines in parts of Europe, possibly due to changes in farming practices.

The song thrush builds a neat mud-lined cup nest in a bush or tree and lays four to five dark-spotted blue eggs. It is omnivorous and has the habit of using a favourite stone as an "anvil" on which to break open the shells of snails. Like other perching birds (passerines), it is affected by external and internal parasites and is vulnerable to predation by cats and birds of prey.

Name
The song thrush was described by German ornithologist Christian Ludwig Brehm in 1831, and still bears its original scientific name, Turdus philomelos. The generic name, Turdus, is the Latin for thrush, and the specific epithet refers to a character in Greek mythology, Philomela, who had her tongue cut out, but was changed into a singing bird. Her name is derived from the Ancient Greek Φιλο philo- (loving), and μέλος melos (song). The dialect names throstle and mavis both mean thrush, being related to the German drossel and French mauvis respectively. Throstle dates back to at least the fourteenth century and was used by Chaucer in the Parliament of Fowls. Mavis is derived via Middle English mavys and Old French mauvis from Middle Breton milhuyt meaning "thrush." Mavis (Μαβής) can also mean "purple" in Greek.

Classification
A molecular study indicated that the song thrush's closest relatives are the similarly plumaged mistle thrush (T. viscivorus) and Chinese thrush (T. mupinensis); these three species are early offshoots from the Eurasian lineage of Turdus thrushes after they spread north from Africa. They are less closely related to other European thrush species such as the blackbird (T. merula) which are descended from ancestors that had colonised the Canary islands from Africa and subsequently reached Europe from there.

The song thrush has three subspecies, with the nominate subspecies, T. p. philomelos, covering the majority of the species' range. T. p. hebridensis, described by British ornithologist William Eagle Clarke in 1913, is a mainly sedentary (non-migratory) form found in the Outer Hebrides and Isle of Skye in Scotland. It is the darkest subspecies, with a dark brown back, greyish rump, pale buff background colour to the underparts and grey-tinged flanks.

T. p. clarkei, described by German zoologist Ernst Hartert in 1909, and named for William Eagle Clarke, breeds in the rest of Great Britain and Ireland and on mainland Europe in France, Belgium, the Netherlands and possibly somewhat further east. It has brown upperparts which are warmer in tone than those of the nominate form, an olive-tinged rump and rich yellow background colour to the underparts. It is a partial migrant with some birds wintering in southern France and Iberia. This form intergrades with the nominate subspecies in central Europe, and with T. p. hebridensis in the Inner Hebrides and western Scotland, and in these areas birds show intermediate characteristics. Additional subspecies, such as T. p. nataliae of Siberia, proposed by the Russian Sergei Buturlin in 1929, are not widely accepted.

Description
The song thrush (as represented by the nominate subspecies T. p. philomelos) is 20 to 23.5 cm in length and weighs 50 to 107 g. The sexes are similar, with plain brown backs and neatly black-spotted cream or yellow-buff underparts, becoming paler on the belly. The underwing is warm yellow, the bill is yellowish and the legs and feet are pink. The upperparts of this species become colder in tone from west to east across the breeding range from Sweden to Siberia. The juvenile resembles the adult, but has buff or orange streaks on the back and wing coverts.

The most similar European thrush species is the redwing (T. iliacus), but that bird has a strong white supercilium, red flanks, and shows a red underwing in flight. The mistle thrush (T. viscivorus) is much larger and has white tail corners, and the Chinese thrush (T. mupinensis), although much more similar in plumage, has black face markings and does not overlap in range.

The song thrush has a short, sharp tsip call, replaced on migration by a thin high seep, similar to the redwing's call but shorter. The alarm call is a chook-chook becoming shorter and more strident with increasing danger. The male's song, given from trees, rooftops or other elevated perches, is a loud clear run of musical phrases, repeated two to four times, filip filip filip codidio codidio quitquiquit tittit tittit tereret tereret tereret, and interspersed with grating notes and mimicry. It is given mainly from February to June by the Outer Hebridean race, but from November to July by the more widespread subspecies. For its weight, this species has one of the loudest bird calls.

An individual male may have a repertoire of more than 100 phrases, many copied from its parents and neighbouring birds. Mimicry may include the imitation of man-made items like telephones, and the song thrush will also repeat the calls of captive birds, including exotics such as the white-faced whistling duck.

Distribution and habitat
The song thrush breeds in most of Europe (although not in the greater part of Iberia, lowland Italy or southern Greece), and across Ukraine and Russia almost to Lake Baikal. It reaches to 75°N in Norway, but only to about 60°N in Siberia. Birds from Scandinavia, Eastern Europe and Russia winter around the Mediterranean, North Africa and the Middle East, but only some of the birds in the milder west of the breeding range leave their breeding areas.

In Great Britain song thrushes are commonly found where there are trees and bushes. Such areas include parks, gardens, coniferous and deciduous woodland and hedgerows.

Birds of the nominate subspecies were introduced to New Zealand and Australia by acclimatisation societies between 1860 and 1880, apparently for purely sentimental reasons. In New Zealand, where it was introduced on both the main islands, the song thrush quickly established itself and spread to surrounding islands such as the Kermadecs, Chatham and Auckland Islands. Although it is common and widespread in New Zealand, in Australia only a small population survives around Melbourne. In New Zealand, there appears to be a limited detrimental effect on some invertebrates due to predation by introduced bird species, and the song thrush also damages commercial fruit crops in that country. As an introduced species it has no legal protection in New Zealand, and can be killed at any time.

The song thrush typically nests in forest with good undergrowth and nearby more open areas, and in western Europe also uses gardens and parks. It breeds up to the tree-line, reaching 2,200 m in Switzerland. The island subspecies T. p. hebridensis breeds in more open country, including heathland, and in the east of the song thrush's Eurasian range, the nominate subspecies is restricted to the edge of the dense conifer forests.

In intensively farmed areas where agricultural practices appear to have made cropped land unsuitable, gardens are an important breeding habitat. In one English study, only 3.5% of territories were found in farmland, whereas gardens held 71.5% of the territories, despite that habitat making up only 2% of the total area. The remaining nests were in woodlands (1% of total area).

The winter habitat is similar to that used for breeding, except that high ground and other exposed localities are avoided; however, the island subspecies T. p. hebridensis will frequent the seashore in winter.

Behaviour and ecology
The song thrush is not usually gregarious, although several birds may roost together in winter or be loosely associated in suitable feeding habitats, perhaps with other thrushes such as the blackbird, fieldfare, redwing and dark-throated thrush. Unlike the more nomadic fieldfare and redwing, the song thrush tends to return regularly to the same wintering areas.

This is a monogamous territorial species, and in areas where it is fully migratory, the male re-establishes its breeding territory and starts singing as soon as he returns. In the milder areas where some birds stay year round, the resident male remains in his breeding territory, singing intermittently, but the female may establish a separate individual wintering range until pair formation begins in the early spring.

During migration, the song thrush travels mainly at night with a strong and direct flight action. It flies in loose flocks which cross the sea on a broad front rather than concentrating at short crossings (as occurs in the migration of large soaring birds), and calls frequently to maintain contact. Migration may start as early as late August in the most easterly and northerly parts of the range, but the majority of birds, with shorter distances to cover, head south from September to mid-December. However, hard weather may force further movement. Return migration varies between mid-February around the Mediterranean to May in northern Sweden and central Siberia. Vagrants have been recorded in Greenland, various Atlantic islands, and West Africa.

Breeding and survival
The female song thrush builds a neat cup-shaped nest lined with mud and dry grass in a bush, tree or creeper, or, in the case of the Hebridean subspecies, on the ground. She lays four or five bright glossy blue eggs which are lightly spotted with black or purple; they are typically 2.7 x size and weigh 6.0 g, of which 6% is shell. The female incubates the eggs alone for 10–17 days, and after hatching a similar time elapses until the young fledge. Two or three broods in a year is normal, although only one may be raised in the north of the range. On average, 54.6% of British juveniles survive the first year of life, and the adult annual survival rate is 62.2%. The typical lifespan is three years, but the maximum recorded age is 10 years 8 months. The song thrush is occasionally a host of parasitic cuckoos, such as the common cuckoo, but this is very rare because the thrush recognizes the cuckoo's non-mimetic eggs. However, the song thrush does not demonstrate the same aggression toward the adult cuckoo that is shown by the blackbird. The introduced birds in New Zealand, where the cuckoo does not occur, have, over the past 130 years, retained the ability to recognize and reject non-mimetic eggs.

Adult birds may be killed by cats, little owls and sparrowhawks, and eggs and nestlings are taken by magpies, jays, and, where present, grey squirrels. As with other passerine birds, parasites are common, and include endoparasites, such as the nematode Splendidofilaria (Avifilaria) mavis whose specific name mavis derives from this thrush. A Russian study of blood parasites showed that all the fieldfares, redwings and song thrushes sampled carried haematozoans, particularly Haemoproteus and Trypanosoma. Ixodes ticks are also common, and can carry pathogens, including tick-borne encephalitis in forested areas of central and eastern Europe and Russia, and, more widely, Borrelia bacteria. Some species of Borrelia cause Lyme disease, and ground-feeding birds like the song thrush may act as a reservoir for the disease.

Feeding
The song thrush is omnivorous, eating a wide range of invertebrates, especially earthworms and snails, as well as soft fruit and berries. Like its relative, the blackbird, the song thrush finds animal prey by sight, has a run-and-stop hunting technique on open ground, and will rummage through leaf-litter seeking potential food items.

Land snails are an especially important food item when drought or hard weather makes it hard to find other food. The thrush often uses a favorite stone as an "anvil" on which to break the shell of the snail before extracting the soft body and invariably wiping it on the ground before consumption. Young birds initially flick objects and attempt to play with them until they learn to use anvils as tools to smash snails. The nestlings are mainly fed on animal food such as worms, slugs, snails and insect larvae.

The grove snail (Cepaea nemoralis) is regularly eaten by the song thrush, and its polymorphic shell patterns have been suggested as evolutionary responses to reduce predation; however, song thrushes may not be the only selective force involved.

Status and conservation
The song thrush has an extensive range, estimated at 10 e6km2, and a large population, with an estimated 40 to 71 million individuals in Europe alone.

In the western Palaearctic, there is evidence of population decline, but at a level below the threshold required for global conservation concern (i.e., a reduction in numbers of more than 30% in ten years or three generations) and the IUCN Red List categorises this species as of "Least Concern". In Great Britain and the Netherlands, there has been a more than 50% decline in population, and the song thrush is included in regional Red Lists. The decreases are greatest in farmlands (73% since the mid-1970s) and believed to be due to changes in agricultural practices in recent decades. The precise reasons for the decline are not known but may be related to the loss of hedgerows, a move to sowing crops in autumn rather than spring, and possibly the increased use of pesticides. These changes may have reduced the availability of food and of nest sites. In gardens, the use of poison bait to control slugs and snails may pose a threat. In urban areas, some thrushes are killed while using the hard surface of roads to smash snails.

Relationship with humans
The song thrush's characteristic song, with melodic phrases repeated twice or more, is described by the nineteenth-century British poet Robert Browning in his poem Home Thoughts, from Abroad: That's the wise thrush; he sings each song twice over,

Lest you should think he never could recapture

The first fine careless rapture! The song also inspired the nineteenth-century British writer Thomas Hardy, who spoke in Darkling Thrush of the bird's "full-hearted song evensong/Of joy illimited", but twentieth-century British poet Ted Hughes in Thrushes concentrated on its hunting prowess: "Nothing but bounce and/stab/and a ravening second". Nineteenth-century Welsh poet Edward Thomas wrote 15 poems concerning blackbirds or thrushes, including The Thrush: I hear the thrush, and I see

Him alone at the end of the lane

Near the bare poplar's tip,

Singing continuously.

In The Tables Turned, Romantic poet William Wordsworth references the song thrush, writing Hark, how blithe the throstle sings

And he is no mean preacher

Come forth into the light of things

Let Nature be your teacher

The song thrush is the emblem of West Bromwich Albion Football Club, chosen because the public house in which the team used to change kept a pet thrush in a cage. It also gave rise to Albion's early nickname, The Throstles. A few English pubs and hotels share the name Throstles Nest.

As food
Thrushes have been trapped for food from as far back as 12,000 years ago and an early reference is found in the Odyssey: "Then, as doves or thrushes beating their spread wings against some snare rigged up in thickets—flying in for a cosy nest but a grisly bed receives them." Hunting continues today around the Mediterranean, but is not believed to be a major factor in this species' decline in parts of its range.

In Spain, this species is normally caught as it migrates through the country, often using birdlime which, although banned by the European Union, is still tolerated and permitted in the Valencian Community. In 2003 and 2004 the EU tried, but failed, to stop this practice in the Valencian region.

As pets
Up to at least the nineteenth century the song thrush was kept as a cage bird because of its melodious voice. As with hunting, there is little evidence that the taking of wild birds for aviculture has had a significant effect on wild populations.

title: Song thrush


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Edward Everett Horton

Edward Everett Horton Jr. (March 18, 1886 – September 29, 1970) was an American character actor. He had a long career in film, theater, radio, television, and voice work for animated cartoons.

Early life
Horton was born March 18, 1886, on Long Island to Edward Everett Horton, a typesetter / compositor in the press room for The New York Times, and his wife, Isabella S. (née Diack) Horton. His father was of English and German ancestry, and his mother was born in Matanzas Province, Cuba, to George and Mary (née Orr) Diack, natives of Scotland. He first attended the old Boys' High School in Brooklyn. The family then moved to Baltimore, Maryland and he went to The Baltimore City College. He attended in 1902-1904 and later was inducted into the school's alumni/faculty Hall of Fame in 1959.

He was a student at Oberlin College where he majored in German. He was asked to leave after he climbed to the top of a building and, after a crowd gathered, threw off a dummy, making them think he had jumped. Returning to New York City, he attended the Polytechnic Institute of Brooklyn for one year, until the school discontinued its arts courses; he moved to Columbia University, "until I got fouled up with The Varsity Show of 1909. This was the first time I had really ever been on the stage ... After that, to put it gently, Columbia and I came to an amicable parting of the ways. They were just as glad to see me go as I was to get out." That concluded Horton's collegiate period.

Stage and film career
Horton had begun his stage career at age 20 in 1906, singing and dancing and playing small parts in productions during his brief college experiences, then vaudeville and Broadway productions. His father persuaded him to adopt his full name professionally. "Originally, I went under the name of just Edward Horton. My father said, 'I think you're making a mistake, Edward. Anybody could be Edward Horton, but nobody else could be Edward Everett Horton.' I said, 'I think I like that.'"

In 1919, he moved to Los Angeles, where he got his start at the Hollywood Community Theater, founded and managed by Neely Dickson. He began acting in Hollywood films of the growing film community in southern California. His first starring role was in the silent film comedy Too Much Business (1922), and he portrayed the lead role of an idealistic young classical music composer in the comedy Beggar on Horseback (1925). In 1927–29, he starred in eight two-reel silent comedies produced by Harold Lloyd for Paramount Pictures release. He made the transition to sound films with Educational Pictures in 1929, in a series of sound-comedy playlets. As a stage-trained performer, he found more film work easily and appeared in several Warner Bros. movies, including The Terror (1928) and Sonny Boy (1929).

Horton soon cultivated his own special variation of the double take (an actor's reaction to something, followed by a delayed, more extreme reaction). In Horton's version, he smiled ingratiatingly and nodded in agreement with what just happened; then, when realization set in, his facial features collapsed entirely into a sober, troubled mask.

As Horton became known for his performances in movies, he continued to work on the legitimate stage, which he preferred. He appeared with Gavin Gordon in a 1931 production of Private Lives by Noël Coward.

Horton starred in many comedy features in the 1930s, usually playing a mousy fellow who put up with domestic or professional problems to a certain point and then finally asserted himself for a happy ending. He is best remembered, however, for his work in supporting roles. These include The Front Page (1931), Trouble in Paradise (1932), Alice in Wonderland (1933), The Gay Divorcee (1934, the first of several Astaire/Rogers films in which Horton appeared), Top Hat (1935), Biography of a Bachelor Girl (1935), Danger - Love at Work (1937), Lost Horizon (1937), Holiday (1938), Here Comes Mr. Jordan (1941), Arsenic and Old Lace (1944), Pocketful of Miracles (1961), It's a Mad, Mad, Mad, Mad World (1963), and Sex and the Single Girl (1964). His last role was in the comedy film Cold Turkey (1971), in which his character communicated only through facial expressions.

Horton continued to appear in stage productions, often in summer stock. His performance in the play Springtime for Henry became a perennial in summer theaters.

Horton was so prolific he sometimes found himself committed to two projects at the same time. One project would be in progress while the second project suddenly came up sooner than expected, forcing Horton to make other arrangements. In 1953, Horton announced on the ABC-TV game show The Name's the Same that his next picture would be one of the Ma and Pa Kettle comedies. A scheduling conflict compelled Horton to bow out, and his role in Ma and Pa Kettle at Home was played by Alan Mowbray.

In 1960, Horton was approached by his former director Frank Capra to work in the new film Pocketful of Miracles. Horton wanted to rejoin Capra, but had a commitment to finish a stage run of the play Once Upon a Mattress; the show wouldn't be closing for another two weeks. Horton phoned Buster Keaton, who had played the same role in an earlier production, and asked if Keaton could replace him. Keaton finished the play's run, and Horton made the Capra film.

In late 1963 Edward Everett Horton joined the national touring company of the Broadway hit A Funny Thing Happened on the Way to the Forum, alongside co-stars Jerry Lester, Arnold Stang, and Erik Rhodes. The show ran eleven months.

Radio and television
From 1945 to 1947, Horton hosted radio's Kraft Music Hall. An early television appearance came in the play Sham, shown on The Chevrolet Tele-Theatre on December 13, 1948. During the 1950s, Horton worked primarily in television. One of his best-remembered appearances is in an episode of I Love Lucy, broadcast in 1952, in which he is cast against type as a frisky, amorous suitor. In 1960, he guest-starred on The Real McCoys as J. Luther Medwick, grandfather of the boyfriend of series character Hassie McCoy (Lydia Reed). In the story, Medwick clashes with the equally outspoken Grandpa Amos McCoy (played by Walter Brennan).

He remains, however, best known to younger Saturday-morning-television viewers of the "baby boomers" generation (born after World War II era, 1946-1964) as the venerable narrator of Fractured Fairy Tales segments with the retelling of earlier famous fairy tales and legends from previous centuries on The Rocky and Bullwinkle Show animation / cartoon program (1959–1961), an American animated / cartoon television series that originally aired from November 19, 1959, to June 27, 1964.

In 1962, he portrayed the character Uncle Ned in three episodes of Dennis the Menace. In 1965, he guest-starred in an episode of The Cara Williams Show. He also played occasionally in two memorable TV shows from the 1960s as the medicine man, "Roaring Chicken" of the neighboring non-hostile peace-loving but cowardly Kioway Indian tribe, decked out in beaded / fringed deerskin native Indian garb, in F Troop (1965-1967). This spoof Western / U.S. Cavalry comedy series set after the American Civil War era also starring troopers Forrest Tucker, Ken Berry and Larry Storch at fictional Fort Courage. He echoed this funny Indian role, portraying a "Chief Screaming Chicken", on the 1966-1968 TV show version of Batman two years later, as a pawn to another guest villain portrayed by Vincent Price's "Egghead".

Personal life
Horton never discussed his private life publicly, but in 1968 he granted an interview to writers Bernard Rosenberg and Harry Silverstein in which he reviewed his life and career, punctuated by self-effacing remarks ("Nobody's older than I am. Oh, a few people are, but they are not in circulation"). Published in 1970, the interview only skims through his personal relationships. Horton recalled that, rather than dating or nightclubbing, he would invite his female co-stars to attend parties he was throwing. "I never married. However, I have not given up hope. This is Leap Year [1968], you know."

Death and legacy
Horton died of cancer on September 29, 1970, at age 84 in the Encino area of Los Angeles, California, where he had lived for 45 years, since buying property there in the mid-1920s. His remains were interred in the Whispering Pines section of Forest Lawn Memorial Park Cemetery.

In 1925, Horton purchased several acres in Encino and lived on the property at 5521 Amestoy Avenue until his death. He named the ranch estate "Belleigh Acres", and it contained Horton's own house and several adjacent houses for his brother, his sister and their respective families. In the 1950s, the state forced Horton to sell a portion of his property for construction of the Ventura Freeway. The construction left a short stump of Amestoy Avenue south of Burbank Boulevard, and shortly after his death the City of Los Angeles renamed that portion of the avenue  Edward Everett Horton Lane in his honor.

British radio DJ and comedian Kenny Everett adopted the last name of Everett in honor of Horton, who was a childhood hero of his.

For his contribution to the Hollywood motion picture industry, Horton has a star on the Hollywood Walk of Fame at 6427 Hollywood Boulevard.

Listen to

 * Interview with Edward Everett Horton (January 8, 1940)

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title: Edward Everett Horton


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Ring ouzel

The ring ouzel (Turdus torquatus) is a mainly European member of the thrush family Turdidae. It is a medium-sized thrush, 23 – in length and weighing 90 –. The male is predominantly black with a conspicuous white crescent across its breast. Females are browner and duller than males, and young birds may lack the pale chest markings altogether. In all but the northernmost part of its range, this is a high-altitude species, with three races breeding in mountains from Ireland east to Iran. It breeds in open mountain areas with some trees or shrubs, the latter often including heather, conifers, beech, hairy alpenrose or juniper. It is a migratory bird, leaving the breeding areas to winter in southern Europe, North Africa and Turkey, typically in mountains with juniper bushes. The typical clutch is 3–6 brown-flecked pale blue or greenish-blue eggs. They are incubated almost entirely by the female, with hatching normally occurring after 13 days. The altricial, downy chicks fledge in another 14 days and are dependent on their parents for about 12 days after fledging.

The ring ouzel is omnivorous, eating invertebrates, particularly insects and earthworms, some small vertebrates, and a wide range of fruit. Most animal prey is caught on the ground. During spring migration and the breeding season, invertebrates dominate the adult's diet and are also fed to the chicks. Later in the year, fruit becomes more important, particularly the common juniper.

With an extensive range and a large population, the ring ouzel is evaluated as least concern by the International Union for Conservation of Nature (IUCN). There are signs of decline in several countries; suspected causes including climate change, human disturbance, hunting and outdoor leisure activities. Loss of junipers may also be a factor in some areas. Natural hazards include predation by mammalian carnivores and birds of prey, and locally there may also be competition from other large thrushes such as the common blackbird, mistle thrush and fieldfare.

Etymology
"Ouzel" is an old name for the common blackbird, the word being cognate with the German Amsel. "Ouzel" may also be applied to a group of superficially similar but more distantly related birds, the dippers, the European representative of which is sometimes known as the water ouzel. "Ring Ouzel" was first used by John Ray in his 1674 Collection of English Words not Generally Used and became established with his 1678 book The Ornithology of Francis Willughby of Middleton in the County of Warwick. As with the English term, the scientific name also refers to the male's prominent white neck crescent, being derived from the Latin words turdus, "thrush", and torquatus, "collared". Old and local names for the ring ouzel include "fell blackbird", "hill blackbird", "moor blackbird", "rock ouzel" and "mountain blackbird".

Taxonomy

The ring ouzel was first described by Carl Linnaeus under its current scientific name in his 1758 10th edition of Systema Naturae. He noted earlier descriptions by Francis Willughby and Eleazar Albin, both of whom gave it the name Merula torquata.

There are about 85 species of medium to large thrushes in the genus Turdus. They are characterised by rounded heads, medium or longish pointed wings, and usually melodious songs.

A 2020 study of the genetics of Turdus suggested that the genus arose about 9.37 million years ago (Mya), expanding out of Africa around 7.2 Mya, and diverging into Palearctic and Oriental groups about 5.7 Mya. Further radiation from Africa to the Americas followed at about 5.3 Mya. Details of the study suggest that the ring ouzel, a member of the Eurasian group, may be more closely related to Naumann's and dusky thrushes than to the superficially more similar common blackbird.

Subspecies

The ring ouzel has three recognised subspecies: The northern ring ouzel, Turdus torquatus torquatus Linnaeus (1758) is the nominate subspecies (the subspecies that repeats the name of the species). It breeds across western and northern Europe from Ireland through Scandinavia to northwest Russia and winters in southern Europe and northwest Africa. The Alpine ring ouzel, T. t. alpestris Brehm, C L (1831) breeds in mountain ranges from Iberia through southern and central Europe to the Balkans, Greece and western Turkey, and also in North Africa. It winters in North Africa, southern Europe and southern Turkey. The Caucasian ring ouzel, T. t. amicorum Hartert E (1923) breeds in central and eastern Turkey east to Turkmenistan, and winters mainly in Iran and parts of Iraq. Analysis of mitochondrial DNA samples from across Europe suggests that this species had a much broader distribution after the Last Glacial Period that ended about 11,700 years ago than it does now.

Description
The ring ouzel is 23 – in length and weighs 90 –. The plumage of the male of the nominate race is entirely black except for a conspicuous white crescent on the breast, narrow greyish scaling on the upperparts and belly and pale edges to the wing feathers. The bill is yellow and the legs are greyish brown. The female resembles the male but is browner and with a duller breast band. Juveniles are like the female, but with a faint or non-existent breast crescent.

The pale breast marking makes adults of this species unmistakeable; first-winter males also sometimes show a pale crescent. Other young ouzels can be confused with the common blackbird, but always show a paler wing panel than that species.

Males of T. t. alpestris have broader white scalloping (repeated small curves) on their underparts than T. t. torquatus, giving a distinctly scaly appearance below. The wing panel is also paler than in the nominate subspecies. Females are much as the nominate race, but with broad white fringes on the chin and throat. Males of T. t. amicorum have the largest and whitest breast band of the three subspecies, and the broader white edges and tips of the wing feathers form a distinctive whitish panel in the wing. Females have narrow white fringes on their underparts. Adult ring ouzels undergo a complete moult after breeding from late June to early September, before their autumn migration. Juveniles have a partial moult between July and September, replacing their head, body and wing covert feathers.

Voice
The male ring ouzel sings from a low perch or occasionally in flight. The song consists of a repetition of 2–4 plaintive fluty notes, tri-ríí, tri-ríí, ti-ríí with pauses between repeats. The call is a loud tac-tac-tac, becoming harsher if the bird is alarmed. The contact call is a soft cherrr in flight. Males sing most frequently at dawn and sunset.

Distribution and habitat
The ring ouzel breeds discontinuously across western and northern Europe from north-west Ireland through Scandinavia to northwest Russia, and in mountains across central southern Europe from the Pyrenees through the Alps, the Balkans, Greece and Turkey east to Turkmenistan. In 2014, breeding was recorded on the Timan Ridge, Arkhangelsk Oblast, about 300 km further east than previously known breeding sites in north Russia.

The species is migratory, birds leaving the breeding areas in September and October. Birds of the nominate subspecies winter in southern Spain and northwest Africa. Central European populations of T. t. alpestris move to higher elevations initially before moving south or southwest through the Swiss Alps; some two weeks later migrants of the nominate form pass through the same area to winter in the south of the breeding range or around the Mediterranean. Eastern alpestris ouzels migrate through the Balkans and Turkey. T. t. amoricus moves south to Egypt and neighbouring areas. The return migration is mainly in March and April, the males arriving some days before the females. Northern breeders arrive later, and in the mountains, some birds may ascend in stages as the snow melts. Many birds stop off at traditional well-grazed grassland locations in both spring and autumn.

The ring ouzel is extinct in Latvia and occurs only on migration in Denmark. It is a passage migrant in Syria and a vagrant to Iceland, Jordan, the Arabian Peninsula, Sudan, Kazakhstan, Mauritania, Svalbard and Jan Mayen. In the Atlantic, it is a regular winter visitor to the Canary Islands but a rarity in the Azores and Madeira.

In middle latitudes, the ring ouzel is a bird of continental mountains, but in the north of its range, it is found in coastal uplands. It can cope with wind and rain but avoids ice and snow. Nominate T. t. torquatus is usually found on open moorland with a few stunted trees above 250 m, and reaching 1200 m in Scotland and northern Europe. In Switzerland, ring ouzels breed on rugged upland slopes with heather, conifers, beech or hairy alpenrose at 1100 –,  although in Turkey birds are found from sea level to 1500 m. In Armenia and the Caucasus, it occupies similar steep habitat with conifer stands, rhododendron thickets, and juniper scrub and shrub, from sea level to 2000 –.

In northwest Africa ring ouzels winter in juniper forest at 1800 –, often near rivers or ponds. On migration, ouzels may occur on coastal grassland and steep hillsides with short, unsown wild grass and sparse scrub.

Behaviour
The ring ouzel is territorial and normally seen alone or in pairs, although loose flocks may form on migration. When not breeding, several birds may be loosely associated in good feeding areas, such as a fruiting tree, often with other thrushes such as song thrushes or redwings. The ouzel's flight is direct, and birds often perch on rocks or heather clumps.

Breeding

Ring ouzels nest from mid-April to mid-July in the Alps and the British Isles, and from May to August in Scandinavia. Territories may be strung out along streams, 160 – apart and the ranges may overlap, but this species does not form breeding colonies. The nest, built by the female, is a cup of leaves, dry grass and other plant material consolidated with mud. In the west of the range nests are almost always built on the ground, but T. t. alpestris may also nest in a small tree or scrub at an average height of 3.5 m.

The clutch is 3–6 pale blue or greenish-blue eggs flecked with reddish-brown. The eggs are 30 x in size and weigh 7.4 g of which 6% is shell. Incubation is almost always by the female, hatching typically occurring after 13 days. The altricial, downy chicks fledge in another 14 days. The young are dependent on their parents for about 12 days after fledging.

Adults breed after their first year and their average lifespan is two years, although nine years has been recorded. There may be two broods, especially in the south of the range, although triple-brooding is rare. This species is philopatric, returning to the same area to breed each year. Around 36% of juveniles survive their first year, while the annual survival rate for adults is 47% for males and 37% for females. The main causes of death in northwest Europe are predation (9%), accidental human-related incidents (10%), and hunting, mainly in France (77%).

Diet

The ring ouzel is omnivorous, eating a wide range of insects, earthworms, small amphibians and reptiles and fruit. Most animal prey is caught on the ground.

During spring migration and the breeding season, invertebrates dominate the diet, and include earthworms, beetles flies, ants, spiders and snails. Later in the year, fruit becomes more important, including bramble, strawberry, cherry, hawthorn, rowan and juniper. Where it is available common juniper makes up more than 90% of the ring ouzel's winter diet, with arthropods constituting most of the rest. As a result, the ring ouzel is an important vector for dispersing the juniper's seeds, and is key to the dispersal of the endemic Canary Islands juniper.

The young are mainly fed invertebrates, caterpillars and earthworms being major items where available. Although birds migrating in autumn use similar habitat to that used in spring, seasonal berries make up most of their diet, particularly elderberries, haws and, where available, juniper berries.

Predators and parasites

Predators of the ring ouzel include the tawny owl, long-eared owl, common buzzard, common kestrel and Eurasian sparrowhawk, least weasel and stoat. Most deaths are of young juveniles, and birds hatched early in the season are more likely to survive than later broods. A Scottish study showed that raptors were responsible for 59% of deaths and mammals for 27%. In Romania, eggs were taken by red squirrels and spotted nutcrackers. As with other Turdus thrushes, the ring ouzel is rarely a host of the common cuckoo, a brood parasite. If the thrush's nest cup is too deep for the cuckoo to evict the host's chicks, the young cuckoo cannot successfully compete for food with the fast-growing host species' chicks, and if the cuckoo does manage to expel its nest-mates, the parents are reluctant to feed it; either way, the young cuckoo will starve.

A study in the Carpathian Mountains found that a significant proportion of ring ouzels carried trombiculid mites, commonly known as chiggers. These mites commonly infect ground-feeding birds, and heavy infestations can cause birds to lose condition and stop feeding. The hard-bodied tick Ixodes festai commonly parasitises thrushes, including the ring ouzel. There is a record of this species carrying a Haemoproteus  blood parasite.

Status and conservation
The ring ouzel has an extensive range, estimated at 9.17 sqkm, and a large population, estimated at 600,000–2 million individuals in Europe (which comprises 95% of the breeding range). The species is not believed to approach the thresholds for the population decline criteria of the IUCN Red List (i.e., declining more than 30% in ten years or three generations), and is therefore evaluated as least concern. The breeding population in Europe was estimated to be 299,000–598,000 pairs in 2019.

There are signs of decline in several countries. Its decline in Ireland in recent years has been striking,  with regular breeding  now confined to two counties. Suspected causes include climate change, human disturbance, hunting and outdoor leisure activities. Loss of junipers may be a factor in southern Spain and north-west Africa, as may upland forestation in the UK. There may also be competition from larger thrushes like the common blackbird, mistle thrush and fieldfare. A Scottish study suggested that sites at higher altitudes and with a good cover of heather were less likely to have been deserted by breeding ring ouzels than lower or more open locations.

In the Alps, the density of breeding pairs can reach 60 – but is generally much lower with 37 /km2 in Haute-Savoie, 22 /km2 in the Jura Mountains, and 8 /km2 in more open habitats in Britain.

title: Ring ouzel


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Agape feast

An agape feast or lovefeast (also spelled love feast or love-feast, sometimes capitalized) is a term used for various communal meals shared among Christians. The name comes from the Greek word ἀγάπη (agape), which implies love in the sense of brotherly or familial affection.

Agape meals originated in the early Church and were a time of fellowship for believers. The Eucharist was a part of the lovefeast in the earliest times, although at some point (probably between the latter part of the 1st century AD and 250 AD), the two became separate. Thus, in modern revivals of this tradition, terms such as "Lovefeast" refer to meals distinct from the Eucharist. Such lovefeasts, celebrated within the Eastern Orthodox tradition and also in pietistic traditions, seek to strengthen fraternal bonds between parishioners.

The practice of sharing an agape meal is mentioned in of the Christian Bible and has been said to be a "common meal of the early church". References to communal meals are found in and in Saint Ignatius of Antioch's Letter to the Smyrnaeans, where the term agape is used, and in a letter from Pliny the Younger to Trajan, (ca. 111 A.D.) in which he reported that the Christians, after having met "on a stated day" in the early morning to "address a form of prayer to Christ, as to a divinity", later in the day, would "reassemble, to eat in common a harmless meal". Similar communal meals are also attested in the Coptic Tradition, often identified as the Apostolic Tradition attributed to Hippolytus of Rome, who does not use the term agape, and in works of Tertullian, who does. The connection between such substantial meals and the Eucharist had virtually ceased by the time of Cyprian (died 258), when the Eucharist was celebrated with fasting in the morning and the agape in the evening. The Synod of Gangra in 340 AD makes mention of lovefeasts in relation to a heretic who had barred his followers from attending them.

Though still mentioned in the Quinisext Council of 692 AD, the agape meal fell into disuse soon after, except among the churches in Ethiopia and India. At the end of the 18th century, the Carmelite friar Paolino da San Bartolomeo reported that the ancient Saint Thomas Christians of India still celebrated the lovefeast, using their typical dish called appam. In addition, Radical Pietist groups originating in the eighteenth-century, such as the Schwarzenau Brethren and the Moravian Church, celebrate the lovefeast. Methodist churches also continue the practice.

Similar practices have been revived or created more recently among other groups, including Anglicans, as well as the American house church movement. The modern lovefeast has often been used in ecumenical settings, such as between Methodists and Anglicans.

Early Christianity
The earliest reference to a meal of the type referred to as agape is in Paul the Apostle's First Epistle to the Corinthians, although the term can only be inferred vaguely from its prominence in 1 Cor 13. Many New Testament scholars hold that the Christians of Corinth met in the evening and had a common meal including sacramental action over bread and wine. indicates that the rite was associated with participation in a meal of a more general character. It apparently involved a full meal, with the participants bringing their own food but eating in a common room. Perhaps predictably enough, it could at times deteriorate into merely an occasion for eating and drinking, or for ostentatious displays by the wealthier members of the community, as happened in Corinth, drawing the criticisms of Paul:

"'I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval. When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?'"

The term agape (ἀγάπη) is also used in reference to meals in and in a few manuscripts of.

Soon after the year 100, Ignatius of Antioch refers to the agape feast. In Letter 97 to Trajan in 112 AD, Pliny the Younger mentions that Christians are known to assemble for a common meal which may be the agape meal: The rescheduling of the agape meal was triggered by Corinthian selfishness and gluttony. Tertullian too seems to write of these meals, though what he describes is not quite clear.

Clement of Alexandria (c. 150–211/216) distinguished so-called agape meals of luxurious character from the agape (love) "which the food that comes from Christ shows that we ought to partake of". Accusations of gross indecency were sometimes made against the more indulgent banquets. Referring to Clement of Alexandria's Stromata (III, 2), Philip Schaff commented: "The early disappearance of the Christian agapæ may probably be attributed to the terrible abuse of the word here referred to, by the licentious Carpocratians. The genuine agapæ were of apostolic origin (2 Pet. ii. 13; Jude 12), but were often abused by hypocrites, even under the apostolic eye (1 Corinthians 11:21). In the Gallican Church, a survival or relic of these feasts of charity is seen in the pain béni; and, in the Eastern Orthodox Church in the ἀντίδωρον (antidoron) or eulogiæ, also known as prosphora distributed to non-communicants at the close of the Divine Liturgy (Eucharist), from the loaf out of which the Lamb (Host) and other portions have been cut during the Liturgy of Preparation."

Augustine of Hippo also objected to meals in his native North Africa, typically in funerary or commemorative settings, in which some indulged to the point of drunkenness, and he distinguished them from proper celebration of the Eucharist: "Let us take the body of Christ in communion with those with whom we are forbidden to eat even the bread which sustains our bodies." He reports that even before the time of his stay in Milan, the custom had already been forbidden there.

Canons 27 and 28 of the Council of Laodicea (364) restricted the abuses of taking home part of the provisions and of holding the meals in churches. The Third Council of Carthage (393) and the Second Council of Orléans (541) reiterated the prohibition of feasting in churches, and the Trullan Council of 692 decreed that honey and milk were not to be offered on the altar (Canon 57), and that those who held love feasts in churches should be excommunicated (Canon 74).

The ancient Saint Thomas Christians of India continued to celebrate their agapa feasts, using their typical dish called appam.

Medieval Georgia
In the medieval Georgian Orthodox Church, the term agapi referred to a commemorative meal or distribution of victuals, offered to clergymen, the poor, or passers-by, accompanying the funeral service on the anniversary of the deceased. The permanent celebration of these meals was assured by legacies and foundations.

Reformation
After the Protestant Reformation there was a move amongst some groups of Christians to try to return to the practices of the New Testament Church. One such group was the Schwarzenau Brethren (1708) who counted a Love Feast consisting of Feet-washing, the Agape Meal, and the Eucharist among their "outward yet sacred" ordinances. Another was the Moravians led by Count Zinzendorf who adopted a form consisting of the sharing of a simple meal, and then testimonies or a devotional address were given and letters from missionaries read.

John Wesley, the founder of Methodism, travelled to America in the company of Moravians and greatly admired their faith and practice. After his conversion in 1738 he introduced the Love Feast to what became known as the Methodist movement. Due to the lack of ordained ministers within Methodism, the Love Feast took on a life of its own, as there were very few opportunities to take Holy Communion. As such, the Primitive Methodists celebrated the Love Feast, before it lessened in the nineteenth century as the revival cooled.

Oriental Orthodox
At least some of the Oriental Orthodox churches continue the tradition of this meal, including the Saint Thomas Christians of India. Their Lovefeasts are attended by individuals who travel great distances for it, and are presided over by a priest. They are often held when a new priest is ordained and those in attendance bring gifts for him. The Ethiopian Orthodox Church has also continued to celebrate the agape feast, which is held every Saturday, and many Coptic Orthodox churches celebrate it as well.

Brethren
The Schwarzenau Brethren groups (the largest being the Church of the Brethren) regularly practice agape feasts (called "Love Feast"), which include feetwashing, a supper, and communion, with hymns and brief scriptural meditations interspersed throughout the worship service.

Groups that descend from the Schwarzenau Brethren such as the Church of the Brethren, Brethren Church, Old German Baptist Brethren, and Dunkard Brethren regularly practice a Lovefeast based on New Testament descriptions of the Last Supper of Christ. The Brethren combine the Agape meal (often consisting of lamb or beef and a bowl of soup) with a service of feetwashing before the meal and communion afterward. The term "Lovefeast" in this case generally refers to all three ordinances, not just the meal. Influenced by German Radical Pietists during the early 18th century, the Lovefeast was instituted among Brethren before Moravians adopted the practice.

Moravian
The lovefeast of the Moravian Church is based on the Agape feast and the meals of the early churches described in the Bible in the Acts of the Apostles, which were partaken in unity and love. Traditionally for European, Canadian, and American lovefeasts, a sweetened bun and coffee (sweetened milky tea in Germany, the Netherlands, and England) is served to the congregation in the pews by dieners (from the German for 'servers'); before partaking, a simple table grace is said. The foods and drinks consumed from congregation may vary, adapted from what the congregations have available. Services in some Colonial-era lovefeasts, for example, used plain bread and water; some in Salem were known to have served beer.

The Moravian lovefeast also concentrates on the singing of hymns and listening to music which may come from the organ or choir. The songs and hymns chosen usually describe love and harmony. The congregation can talk quietly with their fellow brothers and sisters in Christ about their spiritual walk with God. Christmas Eve lovefeasts can become particularly spectacular in the congregation's choice of music and instrumentation. Many churches have trombone choirs or church bands play before a lovefeast as a call to service.

A Moravian congregation may hold a lovefeast on any special occasion, such as the date their church was founded, but there are certain established dates that Lovefeasts are regularly observed. Some of these notable dates include Watch Night, Good Friday, the Festival of 13 August (the 1727 date on which the Moravian Church was renewed or reborn), and Christmas Eve, where each member of the congregation receives a lighted candle at the end of the service in addition to the bun and coffee.

Methodist
Methodists also practice lovefeasts, often quarterly, as well as on the evenings of major feast days. They are also held during camp meetings. In Methodist theology, lovefeasts are a "means of grace" and "converting ordinance" that John Wesley believed to be an apostolic institution. One account from July 1776 expounded on attendees' experiences of new birth and entire sanctification at a lovefeast:

The liturgy for a lovefeast traditionally includes the following elements:

In certain Methodist connexions, such as the Missionary Methodist Church and the New Congregational Methodist Church, footwashing is practiced too.

In the Wesleyan Methodist Church, lovefeasts consisted of bread and water that filled the loving-cup. These lovefeasts were said to "promote piety, mutual affection and zeal". Unlike the Eucharist in the Methodist tradition, lovefeasts are traditionally fenced, being only for members of Methodist churches, though non-members are permitted to attend once. Several Methodist hymns were written for this Christian ritual, including Charles Wesley's "The Love-Feast", penned in 1740:

The Christian liturgical books of the African Methodist Episcopal Church, African Methodist Episcopal Zion Church, Christian Methodist Episcopal Church, and United Methodist Church all have services for the Lovefeast.

Congregations of the Primitive Methodist Church hold Lovefeasts in the form of large potluck-style meals among members of their congregations.

¶108 of the Discipline of the Evangelical Wesleyan Church states that "A Love feast shall be held on each circuit at least once in three months. It shall ordinarily consist of bread-breaking, praise, and testimony."

¶244 of the Discipline of the Allegheny Wesleyan Methodist Connection stipulates that one of the duties of pastors is "to hold love-feasts".

Eastern Orthodox
A number of Eastern Orthodox Christian parishes will have an agape meal (Turkish: sevgi ziyafeti), commonly known as coffee hour (Spanish: café comunitario), on Sundays and feast days following the Divine Liturgy, and especially at the conclusion of the Paschal Vigil.

Roman Catholic
The agape is a common feature used by the Catholic Neocatechumenal Way in which members of the Way participate in a light feast after the celebration of the Eucharist on certain occasions. Otherwise, there is a strong tradition of love-feasts only occasionally called "agape" and with a lot of local specifics: Big festivals, like a parish's patron saint or Corpus Christi, are usually celebrated with a parish festival with a lot of food and drink. Otherwise, while Americans have a "coffee and doughnuts" tradition after the Sunday Mass, and while the early-morning Rorate Mass is usually followed by a communal breakfast, most parishes restrict themselves to attend, as a group, a local restaurant, café or pub. A holy hour, for instance, is usually followed by a "happy hour". (This is also where the German Frühschoppen tradition comes from.) Probably the principal way to celebrate the love-feast (usually without doing so intentionally) is the festive Sunday family dinner.

Adventist
The Creation Seventh Day Adventists partake of an agape feast as a part of their New Moon observances, taking the form of a formal, all-natural meal held after the communion supper.

title: Agape feast


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Triggerfish

Triggerfish are about 40 species of often brightly colored fish of the family Balistidae. Often marked by lines and spots, they inhabit tropical and subtropical oceans throughout the world, with the greatest species richness in the Indo-Pacific. Most are found in relatively shallow, coastal habitats, especially at coral reefs, but a few, such as the oceanic triggerfish (Canthidermis maculata), are pelagic. While several species from this family are popular in the marine aquarium trade, they are often notoriously ill-tempered.

Anatomy and appearance
The largest member of the family, the stone triggerfish (Pseudobalistes naufragium) reaches 1 m, but most species have a maximum length between 20 and(-).

Triggerfish have an oval-shaped, highly compressed body. The head is large, terminating in a small but strong-jawed mouth with teeth adapted for crushing shells. The eyes are small, set far back from the mouth, at the top of the head. The anterior dorsal fin is reduced to a set of three spines. The first spine is stout and by far the longest. All three are normally retracted into a groove. Characteristic of the order Tetraodontiformes, the anal and posterior dorsal fins are capable of undulating from side to side to provide slow movement and comprise their primary mode of propulsion. The sickle-shaped caudal fin is used only to escape predators.

The two pelvic fins are overlaid by skin for most of their length and fused to form a single spine, terminated by very short rays, their only external evidence. Gill plates (opercula), although present, are also not visible, overlaid by the tough skin, covered with rough, rhomboid scales that form a stout armor on their bodies. The only gill opening is a vertical slit, directly above the pectoral fins. This peculiar covering of the gill plates is shared with other members of the Tetradontae. Each jaw contains a row of four teeth on either side, while the upper jaw contains an additional set of six plate-like pharyngeal teeth.

As a protection against predators, triggerfish can erect the first two dorsal spines: The first (anterior) spine is locked in place by erection of the short second spine, and can be unlocked only by depressing the second, "trigger" spine, hence the family name "triggerfish".

With the exception of a few species from the genus Xanthichthys, the sexes of all species in this family are similar in appearance.

Behavior
The anatomy of the triggerfish reflects its typical diet of slow-moving, bottom dwelling crustaceans, mollusks, sea urchins and other echinoderms, generally creatures with protective shells and spines. Many will also take small fishes and some, notably the members of the genus Melichthys, feed on algae. A few, for example the redtoothed triggerfish (Odonus niger), mainly feed on plankton. They are known to exhibit a high level of intelligence for a fish, and have the ability to learn from previous experiences.

Some triggerfish species can be quite aggressive when guarding their eggs. Both the Picasso (Rhinecanthus aculeatus) and titan triggerfish (Balistoides viridescens) viciously defend their nests against intruders, including scuba divers and snorkelers. Their territory extends in a cone from the nest toward the surface, so swimming upwards can put a diver further into the fishes' territory; a horizontal swim away from the nest site is best when confronted by an angry triggerfish. Unlike the relatively small Picasso triggerfish, the titan triggerfish poses a serious threat to inattentive divers due to its large size and powerful teeth.

Male territoriality
Triggerfish males migrate to their traditional spawning sites prior to mating and establish territories. Some male species (i.e. Balistes carolinensis and Pseudobalistes flavimarginatus) build hollow nests within their territories. Triggerfish males are fierce in guarding their territories as having a territory is essential for reproduction. A male's territory is used for spawning and parental care. Most male territories are located over a sandy sea bottom or on a rocky reef. A single territory usually includes more than one female, and the male mates with all of the females residing in or visiting his territory (polygyny). In Hachijojima, Izu Islands, Japan, one male crosshatch triggerfish (Xanthichthys mento) has up to three females in his territory at the same time, and mates with them in pairs. Each male red-toothed triggerfish (Odonus niger) mates with more than 10 females in his territory on the same day. Yellow margin triggerfish (Pseudobalistes flavimarginatus) also exhibit polygyny.

Spawning and biparental care
Triggerfish spawning is timed in relation to lunar cycles, tides, and time of changeover of tides. In relation to lunar cycles, eggs are observed 2–6 days before the full moon and 3–5 days before the new moon. In relation to tides, spawning happens 1–5 days before the spring tide. In relation to timing of tides, eggs are observed on days when high tides take place around sunset.

Male and female triggerfish perform certain prespawning behaviors: blowing and touching. A male and female blow water on the sandy bottom (usually in the same spot at the same time) and set up their egg site. They touch their abdomens on the bottom as if they are spawning. During actual spawning, eggs are laid on the sandy sea bottom (triggerfish are demersal spawners despite their large size). Eggs are scattered and attached to sand particles. Triggerfish eggs are usually very small (diameter of 0.5–0.6 mm) and are easily spread by waves. After spawning, both the male and female participate in caring for the fertilized eggs (biparental egg care). A female triggerfish stays near the spawning ground, around 5 m off the bottom, and guards the eggs within her territory against intruders. Some common intruders include Parupeneus multifasciatus, Zanclus cornutus, Prionurus scalprum, and conspecifics. Besides guarding, females roll, fan, and blow water on eggs to provide oxygen to the embryos, thereby inducing hatching. This behavior of female triggerfish is called "tending", and males rarely perform this behavior. A male triggerfish stays farther above the eggs and guards all the females and eggs in his territory. Males exhibit aggressive behaviors against conspecific males near the boundaries of their territories.

Mating systems
In crosshatch triggerfish (Xanthichthys mento) and yellow margin triggerfish (Pseudobalistes flavimarginatus), eggs are spawned in the morning and they hatch after the sunset on the same day. After hatching of embryos, the female crosshatch triggerfish leaves the male's territory. This mating system is an example of male-territory-visiting polygamy. Triggerfishes exhibit other types of mating systems, as well, such as a nonterritorial-female (NTF) polygyny and territorial-female (TF) polygyny. In NTF polygyny, nonterritorial females stay in the male's territory and reproduce. In TF polygyny, a female owns territory within a male's territory and will spawn in her territory.

Life history
Triggerfish lay their demersal eggs in a small hole dug in the sea bottom. Off Florida, juveniles of some species of triggerfishes are found in floating Sargassum, where they feed on the small shrimp, crabs, and mollusks found there.

Edibility

Some species of triggerfish, such as the titan triggerfish, may be ciguatoxic and should be avoided. Others, however, such as the grey triggerfish (Balistes capriscus), are edible.

title: Triggerfish