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Zeiss Ikon Ikoflex 850/16 "Coffee Can"
120/620 6x6cm TLR Camera
Horizontal film tracking & Frame counter for each format
Novar-Anastigmat 80/f4.5-22
3-element uncoated lens
Klio B, T, 1-1/175 sec. Leaf shutter
Self-timer, Cable release, & Tripod socket
Accepts 24mm push-on lens filter/hood/cap
Made in Germany (1935-36)
This one just arrived! I've been looking for an Ikoflex I, this time with the Klio shutter, for what seems like forever! However, they have never been quite nice enough for me to take the leap. This one is in a little rougher condition then I would like, but the price was good and it works! It suffers from some corrosion and paint loss from years of use, but there is nothing broken, missing, or dented. The leather skin is in great condition all around. The lens is very clear, and the shutter is accurate enough as far as I can tell. Lastly, the self-timer works!!!
Sometimes we lose context in our critiques and judge these vintage cameras like they are new models on the shelf. It shouldn’t matter now what the comparisons were between them 50 to 100 years ago, or how they may compare to cameras made today. Now they are all beautiful collector items and an important part of history!
Well this is day 2 of advent calender opening and the contagious christmas excitement of a little person is starting to rub off, can you feel it yet?
PS no photoshop on those flames these belong to Michelle in Ireland , weird aren't they?
Great and refreshing morning walk in Singapore. As part of the Nordic-Baltic business & network bridging.
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Some great Interviews by some key-influencers here:
Jack Sim, Mr Toilet
vimeo.com/cleantechregion/jacksim
Riku Mäkelä, Embassy of Finland
vimeo.com/cleantechregion/rikumakela
Sridhar Sunkad, CEO EON Reality Singapore
Not sure why I decided to snap this picture. Just one of those where you see something for a second and just take a picture. After taking the pic, I figured it would be another I would probably ignore during post processing. But I kind of like it, so here it is.
Parc Natural del Garraf - Jafra, Barcelona (Spain).
ENGLISH
Can Marcet is great farm of wine tradition documented in 17th century and it was totally between 1860 and 1882. It is conserved in very good state.
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CASTELLANO
Can Marcet es una gran masía de tradición vinícola documentada desde el siglo XVII y que fue totalmente reformada entre 1860 y 1882. Se conserva en muy buen estado.
The Cirneco dell'Etna is a small breed of dog originally from Sicily. This hound was historically used to hunt rabbits and can work for hours without food or water.The breed also has a keen sense of smell and is primarily built for endurance over harsh terrain such as that of Mount Etna. It is the smallest of the Mediterranean island hunting hounds, the others being the Pharaoh Hounds and Ibizan Hounds.Today they are increasingly kept for the sport of conformation showing and as pets, due to their low coat maintenance and friendly nature, although as an active hound they do need regular exercise. A Cirneco should measure from 43-51 cm (17-20in) and weigh between 10–12 kg (22-26lb). As with other breeds, those from hunting stock can lie outside these ranges.
The Cirneco dell'Etna is a small hound-type dog used in Sicily for rabbit hunting. It is found all over the Italian island and particularly in the area surrounding the active volcano, Mount Etna,where the dogs hunt on terrain formed by volcanic lava. Its presence in Sicily is noteworthy as one of the few ancient breeds that have undergone very little manipulation by man. Instead, the breed has been rigorously selected by nature for its ability to work for hours. The dog we have today is an extremely hardy breed. Affectionate and friendly, it is considered easier to train than some of its sighthound cousins. The Cirneco has been in Sicily for thousands of years. Most authors agree that the origins of the hound-type dog lie among ancient Egyptian prick-eared dogs. Bas-reliefs discovered along the Nile and dated around 4000 B.C. depict what could be the Cirneco today. Most probably, the Phoenicians spread these prick-eared, hound-type dogs as they sailed along their trade routes between Northern Africa and the Mediterranean coasts. Ancient records of hounds with upright ears and a pointed muzzle are found in many countries in that part of the world. The most vivid proof of the presence of the Cirneco dell’Etna in Sicily for at least the past 2500 years is the many coins minted between the 5th and 3rd centuries B.C. depicting exemplars of the breed. In particular, the Cirneco dell’Etna is used on coins minted at Segesta, with about 150 variations. In 400 B.C., Dionysus was said to have built a temple dedicated to the God Adranos on the south-western slope of the volcano, just outside the city of Adrano. Many dogs were bred there and legend claims that a thousand Cirnechi guarded the temple.The Cirneco was rarely seen and little known outside Sicily until 1932. Now Cirnechi have also been exported to many European countries where their elegant conformation has helped make them a success in the show ring and many have become FCI International Show Champions. The dog's affectionate temperament and adaptability make it an excellent family companion.
El cirneco del Etna es una raza de perro oriunda de Sicilia. Este tipo de lebrel de pequeño tamaño forma parte de un conjunto de razas caninas del Mediterráneo cuyo origen se encuentra en Egipto, y entre las que se encuentra el podenco Ibicenco. Se trata de un perro adaptado a terrenos difíciles, apto para la caza de conejos y liebres.Los machos miden entre 46 y 50 cm, y pesan de 10 a 12 kg, y las hembras miden entre 42 y 46 cm, pesando de 8 a 10 kg. La cabeza es alargada y estrecha y el hocico afilado y puntiagudo, con un stop muy poco pronunciado. La trufa es de color marrón claro, y los ojos, pequeños, pueden ser ocre claro, ámbar o grises. Las orejas, erguidas, son triangulares y puntiagudas, y están implantadas altas. El lomo es recto y largo, y el pecho no demasiado amplio, con la musculatura pectoral poco desarrollada, al contrario que las patas, fuertes y con una musculatura bien desarrollada. La cola, implantada baja, es gruesa y de diámetro uniforme. El manto, de color tostado o tostado y blanco, tiene un pelaje corto y espeso en la cabeza, orejas y patas y liso y semilargo en el tronco y la cola.Su nombre puede proceder del de la antigua ciudad de Cirene, donde Aristóteles, en De natura animalium, dice haber visto un perro cuya descripción coincide con la de este.Aunque parece claro que la raza es autóctona de Sicilia, es posible que fuese anterior a la civilización egipcia, y que hubiese sido llevado al norte de África por los fenicios. Esta hipótesis se vería confirmada por la existencia de una estatuilla hallada cerca de Siracusa, datada alrededor del 4000 a.c.Se encuentran representaciones del cirneco en monedas sicilianas del siglo Vl al siglo III a.c., y parece que se le tenía en gran consideración, como demuestra el hecho de que en una de las monedas halladas en la antigua ciudad siciliana de Segesta se le represente junto a una divinidad fenicia con facciones humanas. Desde entonces las características de la raza han permanecido prácticamente inalteradas, gracias en gran medida a los campesinos, que conservaron su pureza criándolo por su utilidad para cazar en las pendientes del Etna, de lava solidificada y difícilmente accesibles.
Der Cirneco dell’ Etna ist eine von der FCI anerkannte italienische Hunderasse, die von der Insel Sizilien stammt (FCI-Gruppe 5, Sektion 7, Standard Nr. 199).Frühere Studien gingen davon aus, dass der Cirneco dell'Etna von Jagdhunden abstammt, die zur Pharaonenzeit im Niltal gezüchtet wurden. Der Cirneco dell'Etna sei dann mit den Phöniziern nach Sizilien gekommen. Neueste Untersuchungen unterstützen allerdings eine andere Theorie: Der Cineco dell'Etna stammt ursprünglich aus Sizilien und lebte an den Abhängen des Ätna. Münzen und Gravuren aus der römischen Epoche belegen, dass Hunde dieses Typs bereits vor Christi Geburt auf Sizilien vorkamen.
Der Cirneco dell'Etna ist mittelgroß (bis zu 50 cm und bis zu 12 kg schwer), quadratisch gebaut, schlank, aber dennoch widerstandsfähig und robust. Das Fell ist kurz, sehr glatt und fest. Dabei ist das Fell auf dem Rumpf und der Rute ungefähr 3 cm lang. Die Fellfarbe ist falbfarben, von intensiv bis verwaschen, wie isabell-sandfarben. Weiße oder gescheckte Exemplare können vorkommen; in der Regel weist der Cirneco dell'Etna jedoch nur geringe weiße Abzeichen auf.Die Ohren sind auffällig groß und stehend typisch wie auch bei den Podencos.Der Cirneco dell'Etna wird zur Jagd auf Wildkaninchen verwendet. Sein Verbreitungsgebiet umfasst vor allem die Region um den Ätna, an dessen Abhängen er die Kaninchen im Gebüsch und Geröll aufstöbert. Er treibt die Kaninchen aus ihren Verstecken hervor, so dass die Jäger zum Schuss kommen können.
Le Cirneco de l'Etna (Cirneco dell’Etna) est un chien originaire de Sicile. La Fédération cynologique internationale l'a répertorié dans le groupe 5, section 7, standard n° 199.
Cirneco de l'Etna.....Chien de type lévrier bien qu'il soit classé dans le groupe 5. Chien adapté aux terrains difficiles qui chasse le lapin sauvage.Chien de nationalité italienne primitif qui descendrait des chiens de l’époque des Pharaons. Mais il pourrait s’agir d’une race autochtone d’origine sicilienne.
O cirneco do Etna (em italiano: Cirneco dell’Etna) é uma raça quase desconhecida fora da Itália, já que permaneceu isolada na Sicília por praticamente 2 000 anos. Em 1939 foi reconhecida como raça. Comum aos cães de raças antigas, estes têm dificuldade de adaptação ao mundo urbano, pois precisam de constante atividade e são difíceis de adestrar, embora sejam vistos como animais muito fiéis. Podendo pesar até 12 kg, tem como peculiaridade as grandes orelhas largas e eretas, o longo pescoço e a cabeça estreita.
Сицилийская борзая или Чирнеко дель Этна — порода собак. Происходит с Сицилии. Изначально выращивалась для охоты на зайца. Классические исследования собачьих пород, распространенных в Средиземноморском регионе, пришли к заключению, что Чирнеко Дель Этна происходят от античных охотничьих собак, выведенных в долине Нила в эпоху фараонов, собак, получивших достигших Сицилии благодаря Финикийцам. Но согласно последним исследованиям получила одобрения теория, согласно которой эта порода имеет непосредственно сицилийское происхождение, зародившись в окрестностях Этны. Монеты и гравюры доказывают, что Чирнеки существовали в этом регионе за много веков до нашей эр Собака примитивного типа, элегантного и утонченного сложения, среднего размера, не громоздкая, сильная и крепкая. По морфологическому сложению — собака удлиненных линий, легкого сложения; квадратного формата; шерсть тонкая.
Охотничья собака, выведенная для охоты на кролика по сложной местности; обладает большим темпераментом, но в то же время мягкая и привязчивая.
Cirneco dell’etna on italialainen koirarotu. Se on vinttikoiran tyyppinen pystykorvainen, alkukantainen ja harvinainen rotu. Cirneco dell’etnan tarkka alkuperä jää hämärän peittoon, mutta se on hyvin vanha rotu ja muuttunut vuosisatojen saatossa vain vähän. Rotu on saanut olla melko rauhassa, ja vasta viime vuosina sen jalostukseen on puututtu.Rotu on nykyisin lähinnä seura- ja harrastekoira. Italiassa sitä käytetään yhä villikaniinien metsästykseen. Cirneco on nopea koira, ja ketteränä se pystyy vaihtamaan suuntaa nopeasti esimerkiksi metsästyksen aikana. Cirneco käyttää metsästäessään kuuloaan, näköään ja hajuaistiaan.Cirneco dell’etna on luonteeltaan temperamenttinen, eloisa, ystävällinen, iloinen ja leikkisä koira. Cirnecon leikkisyys säilyy yleensä vanhoihin päiviin asti. Cirneco on myös hyvin läheisyyttä rakastava koira, ja sen lempipaikka onkin yleensä kainalossa sohvalla tai peiton alla omistajansa vieressä. Cirneco kiintyy voimakkaasti perheeseensä ja tulee yleensä hyvin toimeen ystävällisenä ja lempeänä koirana kaikenikäisten ihmisten kanssa. Miellyttämisenhalua cirnecolla ei ole kovin paljon, joten ilman hyvää motivointikeinoa se ei välttämättä aina tottele ainakaan ensimmäisellä käskyllä. Cirnecolla on kuitenkin miellyttämisenhalua enemmän kuin yleensä vinttikoirilla. Cirneco tarvitsee johdonmukaisen ja määrätietoisen peruskasvatuksen.
Cirneco dell’etna on ikivanha rotu, jonka juuret johtavat 1000-luvulle ennen ajanlaskun alkua. Joidenkin mielestä se polveutuu Egyptin viimeisten dynastioiden faaraoiden koirista ja niistä koirista, joita foinikialaiset kauppiaat toivat Italiaan. Tutkimukset antavat aiheen olettaa, että se olisi Sisilian alkuperäisrotu. Cirneconnäköisiä korkokuvia on löydetty faaraoiden haudoista, mm. Luxorista ja Ben-Hassanista. Sisiliasta on myös löydetty 45 cm korkea luuranko, joka muistuttaa cirnecoa suuresti. Luuranko on paikallistettu vuoteen 1400 eaa. Nykyisin kyseinen luuranko on nähtävissä Pigorini-museossa Roomassa. Myös vanhoista Sisiliasta löytyneistä kolikoista on löydetty cirnecoa esittäviä koiran kuvia.
Il cirneco dell'Etna è un cane appartenente ad una razza molto antica, che ha subito poche manipolazioni nel corso dei secoli.Le origini del cirneco risalgono al 1000 a.C. Si dice che questa razza derivi dai cani dei Faraoni egiziani delle ultime dinastie e da cani importati in Sicilia dai commercianti fenici. Successivi studi hanno indicato che molto probabilmente il Cirneco è una razza autoctona siciliana.Il cirneco dell'Etna appartiene alla classe dei cani da caccia di tipo primitivo; è un animale molto veloce e per questo viene utilizzato soprattutto nella caccia al coniglio selvatico e alla lepre.Si presenta con una figura molto snella, con gambe lunghe, orecchie dritte e con un corpo muscoloso ma nello stesso tempo molto elegante. Ha un fiuto eccezionale ed è agilissimo nel cambiare direzione durante l'inseguimento della preda. Da notare che, sebbene l'aspetto del cirneco ricordi quello dei levrieri, non caccia a vista ma usa l'olfatto, come un cane da cerca; secondo la classificazione della Federazione Cinologica Internazionale (F.C.I.), tutti i cani appartenenti alla razza dei "levrieri" appartengono al 10º gruppo, mentre il cirneco è inserito nel 5º Gruppo, quello delle razze di tipo primitivo.Generalmente raggiunge l'altezza di 46-50 cm al garrese negli esemplari maschi, mentre le femmine misurano dai 42 ai 46. Il peso del maschio si aggira intorno ai 10-12 kg, mentre le femmine raggiungono gli 8-10. La lunghezza del tronco è in media uguale all'altezza al garrese: il cirneco ha dunque una costruzione quadrata. È strutturato da una massa muscolare che comprende l'80% del corpo. Si presenta snello e, se nutrito in modo adeguato, mantiene una linea elegante e slanciata.Cane velocissimo e molto agile, è capace di raggiungere persino i 40/45 km/h nella corsa.I colori del mantello del cirneco dell'Etna vanno dal sabbia dorato al cervo scuro; non necessariamente devono essere presenti macchie bianche, ma possono essercene su tutto il corpo; sebbene molto rari, ne esistono colorati di bianco arancio (come nel setter inglese) e di bianco puro (pur non essendo propriamente albino). Il colore riconosciuto dagli standard di razza è il fulvo più o meno intenso, isabella e sabbia, con lista bianca in fronte, al petto, piedi bianchi, punta della coda bianca e ventre bianco.Dotato di grande intelligenza, è generalmente indipendente e solitario. Generalmente diffidente con gli estranei, si affeziona ad un solo padrone. Si può dire che abbia le sue simpatie e antipatie a pelle: con alcuni individui non socializza e alla loro vista abbaia; con altri inizialmente si mostra aggressivo ma poi socializza e con altri ancora prova un feeling immediato e socializza subito. È un cane che per il padrone darebbe tutto se stesso.Se correttamente socializzato da cucciolo, evidenzia un carattere molto disponibile e gioioso e privo di diffidenze anche verso le persone appena conosciute.Se cresce in un ambiente familiare, dove ha ricevuto tutti gli stimoli nei confronti dell'ambiente esterno, ama essere portato a spasso e incontrare altri cani e persone, anche se sconosciuti. Se lasciato libero, soprattutto in luoghi di campagna, cambia visibilmente espressione; tutti i muscoli si tendono, ama ispezionare l'ambiente circostante e, anche se all'inizio sembra indipendente, in realtà sa sempre dove si trova il suo padrone e puntualmente ritorna sotto la sua attenzione. Prima di liberare un cirneco in un luogo aperto occorre aver rafforzato un rapporto sereno e di fiducia. Il cirneco è un cane primitivo e rispetto ad altri animali domestici, molto spesso è un soggetto che porta rancore se trattato male, non dimentica facilmente uno sgarbo subito, non sopporta di essere rimproverato con eccessiva durezza.La vita media di questo cane è molto elevata, quindici anni circa, ma esistono esemplari che vivono anche venti anni.
Font : Wikipedia
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Our new project for The New Children's Museum's Improv Studio is up and running. This time we created Zoosense, an array of props that help you experience animal senses. Stay tuned as we put a slide show together for you (or visit the museum and let us now how much fun it is).
Zoosense
at the Improv Studio
San Diego, California
Dad used to drink Hudepohl in the 50s. I bought this can with the two reindeer off eBay but the seller sent the Hudepohl Delight can in the next photo by mistake. Seller said I did't have to return the wrong can and sent the correct can two days later.
Hudepohl is still available in the Ohio area.
Created for a challenge on Just Art. Papers by Jana. If I Had Wings and Word Art by G&T Designs. xxxx
floor of uhaul with the first layer of cans
installation of paint cans in downtown phoenix warehouse, the duce. grand opening of the space, including the launch of two new lines of clothing is happening this saturday, dec. 20th, 2008 from 1pm-5pm.
I can't remember why i decided to to Ufford; I think it was because it is in Simon's top ten of Suffolk churches. Of course everything is down to taste and perspective and what the day, light, or other factors at play when you visited.
I drove through the village three times looking for the church, but this was Upper Ufford; all golf clubs and easy access to the A12.
I tried to find the church on the sat nav, but that wanted me to go to Ipswich or Woodbridge, I then tried to find Church Lane, and hit the jackpot. Down through a modern housing estate, then down a narrow lane, left at the bottom and there at the end of a lane stood St Mary, or the tower of the church anyway.
In the house opposite, a young man paused doing physical jerks to stare at me as ai parked, but my eyes were on the church. What delights would I find inside?
The south wall of the church inside the porch is lined with some very nice tiles; I take a few pictures. Inside, your eye is taken to the wonderful font cover, several metres high, disappearing into the wooden beams high above. A fine rood beam stretched across the chancel arch, and is still decorated.
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Upper Ufford is a pleasant place, and known well enough in Suffolk. Pretty much an extension northwards of Woodbridge and Melton, it is a prosperous community, convenient without being suburban. Ufford Park Hotel is an enjoyable venue in to attend professional courses and conferences, and the former St Audrey's mental hospital grounds across the road are now picturesque with luxury flats and houses. And I am told that the Ufford Park golf course is good, too, for those who like that kind of thing.
But as I say, that Ufford is really just an extension of Melton. In fact, there is another Ufford. It is in the valley below, more than a mile away along narrow lanes and set in deep countryside beside the Deben, sits Lower Ufford. To reach it, you follow ways so rarely used that grass grows up the middle.
You pass old Melton church, redundant since the 19th century, but still in use for occasional exhibitions and performances, and once home to the seven sacrament font that is now in the plain 19th century building up in the main village. Eventually, the lane widens, and you come into the single street of a pretty, tiny hamlet, the church tower hidden from you by old cottages and houses.
In one direction, the lane to Bromeswell takes you past Lower Ufford's delicious little pub, the White Lion. A stalwart survivor among fast disappearing English country pubs, the beer still comes out of barrels and the bar is like a kitchen. I cannot think that a visit to Ufford should be undertaken without at least a pint there. And, at the other end of the street, set back in a close between cottages, sits the Assumption, its 14th century tower facing the street, a classic Suffolk moment.
The dedication was once that of hundreds of East Anglian churches, transformed to 'St Mary' by the Reformation and centuries of disuse before the 19th century revival, but revived both here and at Haughley near Stowmarket. In late medieval times, it coincided with the height of the harvest, and in those days East Anglia was Our Lady's Dowry, intensely Catholic, intimately Marian.
The Assumption was almost certainly not the original dedication of this church. There was a church here for centuries before the late middle ages, and although there are no traces of any pre-Conquest building, the apse of an early-Norman church has been discovered under the floor of the north side of the chancel. The current chancel has a late Norman doorway, although it has been substantially rebuilt since, and in any case the great glories of Ufford are all 15th century. Perhaps the most dramatic is the porch, one of Suffolk's best, covered in flushwork and intriguing carvings.
Ufford's graveyard is beautiful; wild and ancient. I wandered around for a while, spotting the curious blue crucifix to the east of the church, and reading old gravestones. One, to an early 19th century gardener at Ufford Hall, has his gardening equipment carved at the top. The church is secretive, hidden on all sides by venerable trees, difficult to photograph but lovely anyway. I stopped to look at it from the unfamiliar north-east; the Victorian schoolroom, now a vestry, juts out like a small cottage.
I walked back around to the south side, where the gorgeous porch is like a small palace against the body of the church. I knew the church would be open, because it is every day. And then, through the porch, and down into the north aisle, into the cool, dim, creamy light.
On the afternoon of Wednesday, 21st August 1644, Ufford had a famous visitor, a man who entered the church in exactly the same way, a man who recorded the events of that day in his journal. There were several differences between his visit and the one that I was making, one of them crucial; he found the church locked. He was the Commissioner to the Earl of Manchester for the Imposition in the Eastern Association of the Parliamentary Ordinance for the Demolishing of Monuments of Idolatry, and his name was William Dowsing.
Dowsing was a kind of 17th century political commissar, travelling the eastern counties and enforcing government legislation. He was checking that local officials had carried out what they were meant to do, and that they believed in what they were doing. In effect, he was getting them to work and think in the new ways that the central government required. It wasn't really a witch hunt, although God knows such things did exist in abundance at that time. It was more as if an arm of the state extended and worked its fingers into even the tiniest and most remote parishes. Anyone working in the public sector in Britain in the early years of the 21st century will have come across people like Dowsing.
As a part of his job, Dowsing was an iconoclast, charged with ensuring that idolatrous images were excised from the churches of the region. He is a man blamed for a lot. In fact, virtually all the Catholic imagery in English churches had been destroyed by the Anglican reformers almost a hundred years before Dowsing came along. All that survived was that which was difficult to destroy - angels in the roofs, gable crosses, and the like - and that which was inconvenient to replace - primarily, stained glass. Otherwise, in the late 1540s the statues had been burnt, the bench ends smashed, the wallpaintings whitewashed, the roods hauled down and the fonts plastered over. I have lost count of the times I have been told by churchwardens, or read in church guides, that the hatchet job on the bench ends or the font in their church was the work of 'William Dowsing' or 'Oliver Cromwell'. In fact, this destruction was from a century earlier than William Dowsing. Sometimes, I have even been told this at churches which Dowsing demonstrably did not visit.
Dowsing's main targets included stained glass, which the pragmatic Anglican reformers had left alone because of the expense of replacing it, and crosses and angels, and chancel steps. We can deduce from Dowsing's journal which medieval imagery had survived for him to see, and that which had already been hidden - not, I hasten to add, because people wanted to 'save' Catholic images, but rather because this was an expedient way of getting rid of them.
So, for example, Dowsing visited three churches during his progress through Suffolk which today have seven sacrament fonts, but Dowsing does not mention a single one of them in his journal; they had all been plastered over long ago.
In fact, Dowsing was not worried so much about medieval survivals. What concerned him more was overturning the reforms put in place by the ritualist Archbishop Laud in the 1630s. Laud had tried to restore the sacramental nature of the Church, primarily by putting the altar back in the chancel and building it up on raised steps. Laud had since been beheaded thanks to puritan popular opinion, but the evidence of his wickedness still filled the parish churches of England. The single order that Dowsing gave during his progress more than any other was that chancel steps should be levelled.
The 21st of August was a hot day, and Dowsing had much work to do. He had already visited the two Trimley churches, as well as Brightwell and Levington, that morning, and he had plans to reach Baylham on the other side of Ipswich before nightfall. Much to his frustration, he was delayed at Ufford for two hours by a dispute between the church wardens over whether or not to allow him access.
The thing was, he had been here before. Eight months earlier, as part of a routine visit, he had destroyed some Catholic images that were in stained glass, and prayer clauses in brass inscriptions, but had trusted the churchwardens to deal with a multitude of other sins, images that were beyond his reach without a ladder, or which would be too time-consuming. This was common practice - after all, the churchwardens of Suffolk were generally equally as puritan as Dowsing. It was assumed that people in such a position were supporters of the New Puritan project, especially in East Anglia. Dowsing rarely revisited churches. But, for some reason, he felt he had to come back here to make sure that his orders had been carried out.
Why was this? In retrospect, we can see that Ufford was one of less than half a dozen churches where the churchwardens were uncooperative. Elsewhere, at hundreds of other churches, the wardens welcomed Dowsing with open arms. And Dowsing only visited churches in the first place if it was thought there might be a problem, parishes with notorious 'scandalous ministers' - which is to say, theological liberals. Richard Lovekin, the Rector of Ufford, had been turned out of his living the previous year, although he survived to return when the Church of England was restored in 1660. But that was in the future. Something about his January visit told Dowsing that he needed to come back to Ufford.
Standing in the nave of the Assumption today, you can still see something that Dowsing saw, something which he must have seen in January, but which he doesn't mention until his second visit, in the entry in his journal for August 21st, which appears to be written in a passion. This is Ufford's most famous treasure, the great 15th century font cover.
It rises, six metres high, magnificent and stately, into the clerestory, enormous in its scale and presence. In all England, only the font cover at Southwold is taller. The cover is telescopic, and crocketting and arcading dances around it like waterfalls and forests. There are tiny niches, filled today with 19th century statues. At the top is a gilt pelican, plucking its breast.
Dowsing describes the font cover as glorious... like a pope's triple crown... but this is just anti-Catholic innuendo. The word glorious in the 17th century meant about the same as the word 'pretentious' means to us now - Dowsing was scoffing.
But that was no reason for him to be offended by it. The Anglicans had destroyed all the statues in the niches a century before, and all that remained was the pelican at the top, pecking its breast to feed its chicks. Dowsing would have known that this was a Catholic image of the Sacrifice of the Mass, and would have disapproved. But he did not order the font cover to be destroyed. After all, the rest of the cover was harmless enough, apart from being a waste of good firewood, and the awkwardness of the Ufford churchwardens seems to have put him off following through. He never went back.
Certainly, there can have been no theological reason for the churchwardens to protect their font cover. I like to think that they looked after it simply because they knew it to be beautiful, and that they also knew it had been constructed by ordinary workmen of their parish two hundred years before, under the direction of some European master designer. They protected it because of local pride, and amen to that. The contemporary font beneath is of a type more familiar in Norfolk than Suffolk, with quatrefoils alternating with shields, and heads beneath the bowl.
While the font cover is extraordinary, and of national importance, it is one of just several medieval survivals in the nave of the Assumption. All around it are 15th century benches, with superbly characterful and imaginative images on their ends. The best is the bench with St Margaret and St Catherine on it. This was recently on display at the Victoria and Albert Museum as part of the Gothic exhibition. Other bench end figures include a long haired, haloed woman seated on a throne, which may well be a representation of the Mother of God Enthroned, and another which may be the Coronation of the Queen of Heaven. There is also a praying woman in a butterfly headdress, once one of a pair, and a man wearing what appears to be a bowler hat, although I expect it is a helmet of some kind. His beard is magnificent. There are also a number of finely carved animals, both mythical and real.
High up in the chancel arch is an unusual survival, the crocketted rood beam that once supported the crucifix, flanked by the grieving Mary and John, with perhaps a tympanum behind depicting the last judgement. These are now all gone, of course, as is the rood loft that once stood in front of the beam and allowed access to it. But below, the dado of the screen survives, with twelve panels. Figures survive on the south side. They have not worn well. They are six female Saints: St Agnes, St Cecilia, St Agatha, St Faith, St Bridget and, uniquely in England, St Florence. Curiously, the head of this last has been, in recent years, surrounded by stars, in imitation of the later Our Lady of the Immaculate Conception. Presumably this was done in a fit of Anglo-catholic enthusiasm about a century ago. The arrangement is similar to the south side of the screen at Westhall, and it may even be that the artist was the same. While there is no liturgical reason for having the female Saints on one side and, presumably, male Saints on the other, a similar arrangement exists on several Norfolk screens in the Dereham area.
Much of the character of the church today comes from it embracing, in the early years of the 20th century, Anglo-catholicism in full flood. It is true to say that, the later a parish took on the tradition, the more militant and intensely expressed it was, and the more evidence there is likely to be surviving. As at Great Ryburgh in Norfolk, patronage here ensured that this work was carried out to the very highest specification under the eye of the young Ninian Comper. Comper is an enthusiast's enthusiast, but I think he is at his best on a small scale in East Anglia like here and Ryburgh. His is the extraordinary war memorial window and reredos in the south aisle chapel, dedicated to St Leonard.
The window depicts Christ carrying his cross on the via dolorosa, but he is aided by a soldier in WWI uniform and, behind him, a sailor. The use of blues is very striking, as is the grain on the wood of the cross which, incidentally, can also be seen to the same effect on Comper's reredos at Ryburgh. The elegant, gilt reredos here profides a lovely foil to the tremendous window above it.
Comper's other major window here is on the north side of the nave. This is a depiction of the Annunciationextraordinary. from 1901, although it is the figures above which are most They are two of the Ancient Greek sibyls, Erythrea and Cumana, who are associated with the foretelling of Christ. At the top is a stunning Holy Trinity in the East Anglian style. There are angels at the bottom, and all in all this window shows Comper at the height of his powers.
Stepping into the chancel, there is older glass - or, at least, what at first sight appears to be. Certainly, there are some curious roundels which are probably continental 17th century work, ironically from about the same time that Dowsing was here. They were probably acquired by collectors in the 19th century, and installed here by Victorians. The image of a woman seated among goats is curious, as though she might represent the season of spring or be an allegory of fertility, but she is usually identified as St Agnes. It is a pity this roundel has been spoiled by dripping cement or plaster. Another roundel depicts St Sebastian shot with arrows, and a third St Anthony praying to a cross in the desert.
The two angels in the glass on the opposite side of the chancel are perhaps more interesting. They are English, probably early 16th Century, and represent two of the nine Orders of Angels, Dominions and Powers. They carry banners written in English declaring their relationship to eartly kings (Dominions) and priests and religious (Virtues). They would have been just two of a set of nine, but as with the glass opposite it seems likely that they did not come from this church originally.
However, the images in 'medieval' glass in the east window are entirely modern, though done so well you might not know. A clue, of course, is that the main figures, St Mary Salome with the infants St James and St John on the left, and St Anne with the infant Virgin on the right, are wholly un-East Anglian in style. In fact, they are 19th century copies by Clayton & Bell of images at All Souls College, Oxford, installed here in the 1970s. I think that the images of heads below may also be modern, but the angel below St Anne is 15th century, and obviously East Anglian, as is St Stephen to the north.
High above, the ancient roofs with their sacred monograms are the ones that Dowsing saw, the ones that the 15th century builders gilt and painted to be beautiful to the glory of God - and, of course, to the glory of their patrons. Rich patronage survived the Reformation, and at the west end of the south aisle is the massive memorial to Sir Henry Wood, who died in 1671, eleven years after the end of the Commonwealth. It is monumental, the wreathed ox heads a severely classical motif. Wood, Mortlock tells us, was Treasurer to the Household of Queen Henrietta Maria.
There is so much to see in this wonderful church that, even visiting time and time again, there is always something new to see, or something old to see in a new way. It is, above all, a beautiful space, and, still maintaining a reasonably High worship tradition, it is is still kept in High liturgical style. It is at once a beautiful art object and a hallowed space, an organic touchstone, precious and powerful.
Simon Knott, June 2006, updated July 2010 and January 2017
I typically view belly-shot passes as pilots giving the finger to photographers.
That said, this turned out to be one attractive bird-flipping.
From the test shoot for the book, Beer: A Genuine Collection of Cans. See many of these cans and hundreds more in the 2011 title from Chronicle Books.
From the test shoot for the book, Beer: A Genuine Collection of Cans. See many of these cans and hundreds more in the 2011 title from Chronicle Books.
“You can count on us to guard your house” / “Comptez sur nous pour garder votre chez vous”. The campaign is made for the French bank “La Banque Postale” with the advertising agency M&C Saatchi GAD, in collaboration with the illustrator Christoph Niemann (@abstractsunday). .
Art direction: Thomas Vauchel
Copyrighter: Estelle Barbier
Illustration: Christoph Niemann
Photography & Retouching: Marcus Møller Bitsch
Set-design: Catherine Moreau
(further pictures and information you can see by clicking on the link at the end of page)
History of the Austrian Province of the Order
About four centuries of eventful events
The history of the Order in Central Europe has its roots on the Tiber Island in Rome. There runs the dynamic, just now by the Pope confirmed Hospital Fraternities Order of St John of God since 1584 a Hospital. In this Hospital 1604 some of the staff of Prince Karl I of Liechtenstein, Envoy of Emperor Rudolf II in Rome, that have fallen ill from malaria are so excellently treated, that the prince shall ask the General Superior to send him some brothers for his territory in Lower Austria and Moravia. Those brothers take over in 1605 under the leadership of Fr John Baptist de Cassinetti the hospital to Saint Barbara in Feldsberg, the residence of the prince.
The second step follows with the delegation of Brother Gabriel Ferrara, an in Italy highly respected surgeon, to Vienna. He installs in 1614 on the road "towards Tabor" a small hospital with 20 beds. Through him Vienna became the starting point for further operations. Already in 1615 another house was founded in Graz. This is followed by Prague in 1620 and 1622 in Neuburg an der Donau. Those foundations form the framework for the further expansions of the Order in the countries of Central Europe.
The first generation of the brothers consists primarily of Italians who are struggling with social difficulties. The brothers win but by their exemplary nursing more and more prestige because their hospitals differ significantly from the in this country already existing hospital facilities, predominantly being hostels, retirement homes and infirmaries - as the Holy Spirit hospitals in Vienna and Graz. The branches of the Hospital Brothers are exclusively hospitals and therefore represent, regardless of their size of first 12 to 20 beds, in the countries of Central Europe the first hospitals in present-day understanding. One of the biggest sponsors was Emperor Ferdinand II, in 1624 the Vienna home endowing with the privilege to be allowed to collect alms in all Habsburg lands.
Due to the Thirty Years' War, the construction initially was just tough. In this by wars and pestilence devastated time, the Brothers of Charity are always to be found where their help is desperately needed. Many of them lose, as a result, their lives - as in 1679 with the great plague in Vienna.
Garden front of the Graz hospital in 1790
Establishment of the "Province of St. Michael the Archangel"
The six hospitals, Feldsberg, Vienna, Prague, Graz, Neuburg an der Donau and Triest, 1659 are raised to the province of the holy Archangel Michael. Until that time, still dominate Italians and some Spaniards that provide about half of the brothers in the convents of the Order in the countries of Central Europe. The exemplary commitment of the brethren but is bearing fruits, and many locals are joining the Order. From 1680 to 1700 a total of 165 brothers are making their profession.
At the end of the 17th Century in all plants of the brothers extensions and conversions are necessary. It develops a certain type of building with church, monastery, hospital and pharmacy in a front. The monks themselves are the nurses and surgeons. For internal diseases a postdoctoral secular physician is appointed who has the title "Spitalsphysikus (hospital physician)".
In principle, the sick are cared for free of charge. For daily maintenance ensure the collections. Despite the collection privilege and other privileges, the Order for the maintenance of the patients, for necessary purchases and for structural measures is dependent on contributions of the respective local lords and donations of wealthy nobles as well as civic benefactors.
Heyday
Within a few decades, doubled the number of the hospitals: Münster, Timisoara, Wroclaw, Eger, Neustadt/Silesia and Proßnitz are significant start-ups. The quality of training of the young brothers is leveled to those in the Latin countries, and since 1718 training centers in Prague and Feldsberg (Valtice - Czech Republic) are being built.
In addition to the imperial family and the Prince of Liechtenstein, other noble houses build on their dominions hospitals. The branches of the Order reach at the end of the 18th Century from Westphalia to the territory of today's Romania. The 31 hospitals of the province with about 500 monks represent a nationwide, well organized and cooperatively-led "network of Hospitality".
Towards the end of the 18th Century occur profound changes in the from Vienna led province. The Age of Enlightenment, the Josephinism, the side effects of the French Revolution and the changes in the Napoleonic period shape the processes strongly. 1781 Emperor Joseph II dissolves the German branches outside of the Habsburg patrimonial lands from the Provincial Association. The branches in the Habsburg lands themselves he separates from the Order leadership in Rome. Although he promotes the Order, but it comes to the isolation of the individual convents.
View of the Johannes von Gott Care Center in Kainbach in the 19th century
"Vienna and Graz Province"
1853 the province can again be linked to the General Curia in Rome and to reform-minded brothers in 1859 the Graz Convention is passed. This built in Algersdorf at Graz a convalescent home, which later on develops into the Hospital Graz-Eggenberg. In Kainbach at Graz 1875 a nursing home for the chronically ill is established and in 1876 in St. Veit an der Glan a new hospital built. Thus, the conditions for an own province are given, which in 1879 as the Inner Austrian province to the Sacred Heart of Jesus is established.
Due to the increase of Slovenian brothers in Graz the next step was to build in Kram in Rudolfswerth/Kandia a hospital, which is opened in 1898. From this house with its auxiliary facilities in Vrbinje, Kamnik and Stari Grad develops after the disintegration of the Austro-Hungarian Empire a separate Yugoslav General Delegation, whose existence in 1948 comes to an end by the state confiscation of religious institutions.
Archduke Leopold Salvator visits wounded people in the hospital Graz in 1915 .
Well-trained and recognized personalities lead in this period the Province of Vienna, including Celestine Opitz (1810-1866), who is also a great pioneer of the anesthesia surgery, and his student Johannes de Deo Sobel (1839-1903), who is able to bring the surgery in Prague to the most modern stand. These religious men know how to combine the requirements of progress in medicine with the care of the sick in the sense of the order's founder. The time of the great ancient wards once and for all is over, significant new buildings complement or replace the old hospitals in Vienna, Feldsberg, Linz and Graz.
1914 belong to the Austro-Bohemian Province 15 hospitals with a total of 1,550 beds. However, the World War brought lasting changes, because the majority of hospitals is converted into military hospitals and largely deprived of the power of disposition of the brothers. Due to the going to pieces of the Danube Monarchy the for centuries solid unit with Bohemia and Moravia goes astray, which is 1919 canonically separated, too.
Frater Medardus Oszmeyer treats a patient in the dental clinic in Vienna, 1937
Hardships after the First World War
The Viennese province remain next to the hospital in Vienna Leopoldstadt still the hospital in Linz and the convalescent home in Vienna Hütteldorf. In order to remain Province, in Kritzendorf in 1919 a fourth Convention is built. In 1922 comes the hospital in Eisenstadt because of the integration of the German-speaking areas of western Hungary (Burgenland) to the Vienna province. Only with great difficulty operation in the hospitals can be started. Now that all have to fight for the existence and the old foundation and support funds are worthless, the Order has virtually no resources. The closure of the Viennese house can be avoided only by support from foreign aid agencies. Fortunately, the Vienna City Administration allows an annual public collection.
Soon it comes to the expansion of the province: 1923 through the acquisition of Salzburg's troops Hospital and 1931 by the opening of the Kneipp spa hotel in Schärding. Another convent was founded in Walding at Linz, where a brothers holiday house is installed. As fourth foundation Wien-Gersthof comes along where a maternity ward is taken over and from 1936 on a general hospital is run.
Hospital Bad Kreckelmoos near Reutte in Tirol, 1950
Something similar happens with the Graz province. It can build in 1925 a small hospital in Kreckelmoos near Reutte despite difficult financial circumstances. For the first time gynecological departments in 1926 in St. Veit and Linz are opened. The hospitals of both provinces in this time are literally Hospitals of the poors - the distress in the cities is great, and the brothers themselves are living in modest conditions.
The outpatient clinics, where medical help is available free of charge, are constantly crowded, and also among the hospitalized patients, there are many who are totally destitute and absolutely not are able to pay anything, but nonetheless are looked after free of charge to the best of their knowledge and belief. Especially in Vienna and Graz are - despite of all its own financial woes - even hundreds of hungry people fed daily with a warm meal.
Reconstruction after the Second World War
The next turning point occurs at the time of National Socialism and the Second World War. Except for the Viennese house, all branch offices are expropriated. The main event of this period is the merger of the two in Austria located provinces for "Austrian province" in 1951.
Some facilities have been made soon after the war, so Gersthof 1945, the hospital in Nazareth in 1959, Kreckelmoos 1961 and Hütteldorf 1962. Since then, the brothers lead seven hospitals (Vienna, Graz, Linz, Eisenstadt, Graz-Eggenberg, St. Veit, Salzburg), two nursing centers (John of God Care Center in Kainbach, retirement and nursing home in Kritzendorf) and a spa (Kneipp and health center in Schärding). Since 1978 the Order in Vienna also has its own "school for general health and medical care".
Order and works newly profiled
With the creation of central structures, as in 1975 with the computing center of the province in Eisenstadt, important organizational requirements for responsible economic activity are created. Modernizations concern since the mid-70s all of the facilities. They entail the opening of new departments, and also the appearance of all of the houses changes to this day continuously.
Although traditionally the focus of the work of the Brothers of Charity in the Austrian Province of the Order lies on the hospital sector, becomes the caring for people in the sense of the "option for the poor", ousted from the social center because of special disabilities or by their kind of living increasingly important.
In addition to the traditional forms of hospitality emerge various forms of the so-called "New Hospitality". Socially marginalized groups and self-help groups find in the houses of the Order their nursing and medical home. In addition to traditional outpatient clinics for destitutes (dental clinic and general outpatient clinic in Vienna), in Linz (1993 ) and Vienna (1999) are created outpatient clinics for the deaf and in Vienna a special station for acutely ill Justice prisoners. The latter find here because they are not admitted by most of the Vienna's hospitals because of fear of contact and loss of reputation, the necessary nursing and medical care.
In July 1999, the life-world Schenkenfelden (Upper Austria/Mühlviertel) can, an establishment for the deaf and deaf-blind people with special needs, its work start and 2004 is in Kainbach opened a drug treatment center - for the first time in a Central European religious institution.
"Do good and do it well - for the love of Christ". To his motto of St. John of God, the Austrian Province of the Order feels today so deeply committed as 400 years ago.
www.barmherzige-brueder.at/site/barmherzigebrueder/ordens...