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Just playing around...Midge and Fluff are matching and it took forever to make those wretched gloves. There is an entire generation of Japanese factory workers who have terrible vision because of these things!
All are up on Evil Bay now.
This is a merger of the "Edge of the Sun" photo that I posted earlier today and a photo I took of a real solar eclipse 2014-11-14. Coincidentally a lot of the off-edge prominences line up with the light flooding through valleys of the Moon.
Neat effect.
Deatil of the place settings in the dining room at the Springwood estate of Franklin D. Roosevelt. All furnishings are original, and the house remains unchanged since the day Eleanor Roosevelt vacated it in 1946. To the rear is the breakfast nook added by James Roosevelt, Sr. (FDR's father).
The table and chairs are walnut. The table is set for two, but can seat up to 12. Most of the dinnerware and serving dishes in the home are from China. The glassware and silverware are American.
This is at the Franklin D. Roosevelt National Historic Site in Hyde Park, New York. The claim of Native Americans to the area was ignored by King William III and given to nine New York City businessmen in 1697, and called the "Great Nine Partners Patent". A two-story wood frame house facing east was built on the property sometime between 1790 and 1805. It was 46 feet by 39 feet with a heavy timber frame. Crude bricks were mortared in place between the framing timbers. The house was covered in wide clapboards, with minimal decoration in the Federal style. The windows were two rows, each three panes wide. There were two sashes (one window above, one below), and both could be moved. (In jargon, this a "six-over-six double-hung sash".) These were symmetrically placed in the façade. (The house still features some of these in the central part of the building.) It also had a full basement.
Josiah Wheeler purchase a one-square-mile portion of the property in 1845. Wheeler added a three-story tower to the south end and a two-story servants' wing to the north. The Wheelers also added a garden to the north and east of the house and planted a hemlock hedge around it. (This hedge survives to this day.) Wheeler also added acreage to the estate, enlarging it to 110 acres. He also added a large stable (1850), laundry house (1850), small ice house (1847-1865), and gardener's cottage (1845-1865).
Franklin Roosevelt's father, James Roosevelt, bought Springwood in 1866 for $40,000 (at a time when a factory worker's earnings were $325 a year ). Roosevelt added two elements to the dining room: One was a deep bay (now the breakfast nook) to enlarge the dining space. The other was a two-story, modified hexagonal tower to the north of this nook. On the first floor, this tower was accessed via a door in the breakfast nook, and contained a smoking room. On the second floor, there was a small bedroom accessible from the "Chamber #6" bedroom. When the drawing room was refinished and new furniture added, the old furniture went into the south parlor. A delicately carved mantelpiece was installed there in 1887 to add class. In 1892, the main staircase leading from the lobby to the second floor was installed, and a year later the verandah was extended around the southwest and south parts of the house. James Roosevelt also added another 490 acres of land to the property, and not only farmed the property but used it for forestland. He also added a very large kitchen garden (1880), coach house (1886), duplex house (for staff housing; 1895), and large ice house (1898).
Franklin Delano Roosevelt was born on January 30, 1882. The Roosevelts had no other children, and James Roosevelt died in 1900. (Franklin had an older half-brother, "Rosey", who lived in a mansion just south of Springwood.) Franklin married his first cousin, Eleanor Roosevelt, in 1905. Sara had a "life estate" in the house. This meant that she could live there until she died, although the mansion belonged to Franklin. FDR's first child came in 1906, and he and Eleanor had five more over the next 10 years. With a rapidly expanding family, and Sara living in the house, major changes were needed. Springwood was electrified in 1908. In 1915, a massive upgrade was made to the structure, designed by Hoppin and Koen of New York City. The clapboards were removed and the exterior of the house finished in stucco. A new tower was constructed around the south parlor to match the north tower, and stone north and south wings added to the building. The south wing had a library on the first floor and three bedrooms on the second. The north wing had a large new kitchen in the rear (complete with "cold room"), and a servants' hall and small classroom (that later became FDR's study) for the children in the front. A loggia was added to the front of this wing, and a porch to the north side. On the second floor of the north wing were eight small servants' bedrooms, two new baths, a trunk room, a tiny valet's room, and a new servants' stairs. An entirely new third floor was added over the main building that contained a large playroom, nursery, three bedrooms, two baths, and two tiny "visiting servants" bedrooms. The third floor also featured elliptical and half-round windows capped with swags. The main entrance was also gussied up, with a four-columned portico. Window panes in bo0th new wings were eight-over-eight double-hung sash windows, and a roof balustrade placed atop the entire structure. Over time, Franklin also added a greenhouse (1906), garage (1911), rose garden (1912), and pump house (1916), and added another 900 acres to the property. During his lifetime, Franklin Roosevelt planted more than 200,000 trees (some in tree farms, others in orchards, some as reforestation projects) on the estate.
Until 1941, the two ice houses were filled with ice from the two large artificial ponds on the property. FDR claimed the ice had a special taste that made cocktails better. The night before each election day, Roosevelt's neighbors came in a torchlight parade to the front of the house to wish him good luck. He spent every election night in the dining room with his advisors. From the study in the north wing, Roosevelt delivered some of his famous "fireside chats".
James Roosevelt, his first wife Rebecca Rowland, and his second wife Sara Delano were art collectors. Franklin, too, was a collector – albeit of naval prints and taxidermied animals. Springwood contains family heirlooms going back more than 200 years; numerous pieces of porcelain, jade, wood, and painting from China; an extensive collection of family portraits (some by famous painters, like Gilbert Stuart); and statuary (bronze and marble).
The only building at the Springwood estate which is not original is the large Stables. The original structure burned to the ground in 1971, and was replaced by a steel-beam reproduction in 1974.
Interestingly, the Greenhouse (which cost a staggering $3,700), has three sections. The south and largest section is a hothouse for roses. The middle section is sealed to create moisture for ferns, and the northern section is cooler for plants like carnations. It remains in use today, providing plants for Springwood.
The Gardener's Cottage and Duplex House are both used as employee residences today.
In 1935, Franklin Roosevelt donated the Springwood mansion and 33.23 acres of land around it to the United States. He also donated 12 acres of land for a library, and designed and constructed on that land a presidential library. Congress accepted the donation by passing the Historic Sites Act of 1935 and legislation accepting the library building in 1939.
About 600 feet to the northwest of the Springwood mansion is Bellefield, the mansion of the Newbold/Morgan family. Originally constructed about 1795, the 16-room house was greatly enlarged between 1840 and 1860. Thomas Newbold, a wealthy local investor and state legislator, purchased the residence about 15 acres of land in 1885. The Newbolds, and their descendants the Morgans, were good friends of the Roosevelts. It is used for employee housing and office space today.
The Lower Falls of the Yellowstone, falling 308 feet, the walls of the Grand Canyon of the Yellowstone, alpine firs and a rainbow -- seen from the bottom of Uncle Tom's Trail in Yellowstone National Park.
© Katie LaSalle-Lowery
Most of the ship is going well, now at 704 pieces. The bridge and tower is the only thing I'm having issues with. In this scale, the ship is too big to use the 1x1 cones, like I have gone with, but too small to use pyramid bricks, which would be the right shape, but not steep enough. Any ideas? The reference pic I'm using are a model of the ship, since real photos at high angles are hard to take/find.
Zamora straddles the Douro River. The Romans named the settlement "Occelum Durii" ("Eye of the Duero"). For the Visigoths, the place was "Semure".
In the 710s the town was conquered and a Berber garrison was left in there, but some decades later it was seized by Alfonso I of Asturias. A diocese was established in the town in the early 10th century. Ibn al-Qitt unsuccessfully tried to invade the city in 901, Almanzor eventually seized the city in 966. The place returned to Christian control during the reign of Alfonso V of León.
Since the early 11th century the place saw planned repopulating efforts. City walls were also erected in the 11th century. The most notable historical episode in Zamora was the assassination outside the city walls of the King Sancho II of Castile in 1072. Ferdinand I of León had divided his kingdoms between his three sons. To his daughter Urraca, he had bequeathed Zamora. All three sons warred among themselves, till the ultimate winner, Sancho, was left victorious. Zamora, under his sister who was allied with Leonese nobles, resisted. Sancho II of Castile, assisted by El Cid, laid siege to Zamora. King Sancho II was murdered by Bellido Dolfos, a duplicitous noble of Zamora, Bellido Dolfos. After the death of Sancho, Castile reverted to his deposed brother Alfonso VI of León. Zamora is known for its medieval heritage. There are more than a dozen Romanesque churches and chapels.
The construction of Santa María Magdalena began in the second half of the 12th century and continued until the 13th century. The church was originally owned by the Order of St. John (Knights Templar). At their suppression, it was given to the Order of Malta.
The nave is narrow and appears early Gothic. On the left is a tomb.
The Birth of Venus: Sony A7 R RAW Photos of Pretty, Tall Blond Bikini Swimsuit Model Goddess! Carl Zeiss Sony FE 55mm F1.8 ZA Sonnar T* Lens & Lightroom 5.3
45surf Hero's Odyssey Mythology Photography! & 45surf Hero's Odyssey Mythology Fine Art! :)
New Instagram! instagram.com/45surf
New Instagram!
instagram.com/johnnyrangermccoy
New blog celebrating my philosophy of photography with tips, insights, and tutorials!
Ask me any questions! :)
Sony A7R RAW Photos of Pretty Blonde Bikini Swimsuit Model Goddess! Carl Zeiss Sony FE 55mm F1.8 ZA Sonnar T* Lens! Lightroom 5.3 ! Pretty Hazel Eyes & Silky Blonde Hair!
And here're a couple of HD video movies I shot of the goddess with the 4K Sony:
Enjoy! Be sure to watch in the full 1080P HD!
The epic goddess was tall, thin, fit, tan, and in wonderful shape (as you can see).
Follow me on facebook!
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Epic Goddess Straight Out of Hero's Odyssey Mythology! Pretty Model! :) Tall, thin, fit and beautiful!
Welcome to your epic hero's odyssey! The beautiful 45surf goddess sisters hath called ye to adventure, beckoning ye to read deeply Homer's Iliad and Odyssey, whence ye shall learn of yer own exalted artistic path guided by Hero's Odyssey Mythology. I wouldn't be saying it if it hadn't happened to me.
New 500px!
500px.com/herosodysseymythology
Pretty Swimsuit Bikini Model Goddess! :)
She was a beauty--a gold 45 goddess for sure! A Gold 45 Goddess exalts the archetypal form of Athena--the Greek Goddess of wisdom, warfare, strategy, heroic endeavour, handicrafts and reason. A Gold 45 Goddess guards the beauty of dx4/dt=ic and embodies 45SURF's motto "Virtus, Honoris, et Actio Pro Veritas, Amor, et Bellus, (Strength, Honor, and Action for Truth, Love, and Beauty," and she stands ready to inspire and guide you along your epic, heroic journey into art and mythology. It is Athena who descends to call Telemachus to Adventure in the first book of Homer's Odyssey--to man up, find news of his true father Odysseus, and rid his home of the false suitors, and too, it is Athena who descends in the first book of Homer's Iliad, to calm the Rage of Achilles who is about to draw his sword so as to slay his commander who just seized Achilles' prize, thusly robbing Achilles of his Honor--the higher prize Achilles fought for. And now Athena descends once again, assuming the form of a Gold 45 Goddess, to inspire you along your epic journey of heroic endeavour.
Modeling the Gold 45 Revolver Gold'N'Virtue swimsuit. :)
A laid-back,classic, socal lifestyle shoot!
May the 45surf goddesses inspire you along am artistic journey of your own making!
All the best on your Epic, Homeric, Heroic Odyssey into the Art of Photography from Johnny Ranger McCoy!
All 45surf Hero's Odyssey Mythology Photography is shot in the honor of Dynamic Dimensions Theory's First Law and equation: The fourth dimension is expanding relative to the three spatial dimensions at the rate of c: dx4/dt=ic.
All the best on your Epic Hero's Odyssey from Johny Ranger McCoy!
Sony A7R RAW Photos of Pretty, Tall Blond Bikini Swimsuit Model Goddess in Laguna Beach! Victoria Beach! Carl Zeiss Sony FE 55mm F1.8 ZA Sonnar T* Lens & Lightroom 5.3Sony A7R RAW Photos of Pretty, Tall Blond Bikini Swimsuit Model Goddess in Laguna Beach! Victoria Beach! Carl Zeiss Sony FE 55mm F1.8 ZA Sonnar T* Lens & Lightroom 5.3
Fine art swimsuit model, ballerina, and ballet photography!
Kylah George is congratulated after receiving her kente at the Donning of the Kente Ceremony December 8, 2022, in the Lakeside Meeting Rooms at Elon University.
The dorsal (upper) side of the wings of the West Coast Lady (Vanessa annabella) are similar to the Painted Lady (Vanessa cardui), with four distinguishing differences: (1) upper surface of forewing with orange (not white) postmedian bar, (2) forewing apex squared off (clipped), (3) black bar completely crossing forewing cell, also the Painted Lady has a white costal (front) bar on the forewing while the West Coast Lady has a yellow bar (4) uppersurface of hindwing with 3–4 submarginal blue spots sharply ringed in black.
I made this for a post and thought it might be helpful to share.
U.S. Department of Health and Human Services Assistant Secretary for Health, Admiral Rachel Levine and Food, Nutrition, and Consumer Services Deputy Under Secretary Stacy Dean visited Watkins ES in Washington, D.C. on Friday, March 17 in recognition of National Nutrition Month. They participated alongside 5th grade students in a “hands-on” FoodPrints lesson by the non-profit FRESHFARM and learned about harvesting and cooking nutritious collard greens and about the nutritional value of whole grains. The two also engaged in a conversation on nutrition and health with stakeholders including Watkins ES students and parents, District of Columbia governmental officials, public school leadership, and anti-hunger and nutrition advocates from the private and nongovernmental sectors. (USDA photo by Christophe Paul)
The Holy Cross Church in Villach is a Roman Catholic parish and pilgrimage church. The late Baroque church stands on the southern bank of the river Drau in the Perau district.
History
A church of St. Peter in Perau, whose origins could date back to the 8th century, is first mentioned in 1233. The original church was closer to the river Drava. 1244, the church was handed over by the dominion of Bamberg as the landlord and the Patriarch of Aquileia as Ordinarius in 1230 to the hospital Katharinenspital and raised to the parish. 1280 St. Peter was incorporated together with the Katharinenspital the monastery of Griffen. According to the founding legend of the pilgrimage church, a crucifix was found growing out of a nearby wall. So Perau became a place of pilgrimage in the 18th century. The church was built between 1726 and 1738 after a design by Hans Eder, who was responsible among other things for the planning of the castle chapels of Wernberg, Ehrenhausen and Werthenau. The client was Augustin Pichler, the resigned abbot of Stift Griffen. The execution of the building was the responsibility of Andreas Sigl (Siegel), probably with the help of the foreman Andreas Kandusch and the master carpenter Jakob Scherer. The building was blessed in 1744 and consecrated in 1751 by the first Archbishop of Gorizia Carl Michael Graf Attems. The Heiligenkreuz Grace chapel, which is connected to the church, was built in 1771 and consecrated in 1774. The parish rights were transferred to the new church in 1783 and the old St. Peter's Church was demolished in 1809.
Die Heiligenkreuzkirche in Villach ist eine römisch-katholische Stadtpfarr- und Wallfahrtskirche. Die spätbarocke Kirche steht am südlichen Drauufer im Stadtteil Perau.
Geschichte
Eine Kirche St. Peter in Perau, deren Ursprünge bis in das 8. Jahrhundert zurückreichen könnten, wird erstmals 1233 genannt. Die ursprüngliche Kirche lag näher zur Drau. 1244 wurde die Kirche von der Herrschaft Bamberg als dem Grundherren und dem Patriarchen von Aquileja als Ordinarius dem 1233 errichteten Katharinenspital übergeben und zur Pfarre erhoben. 1280 wurde St. Peter gemeinsam mit dem Katharinenspital dem Stift Griffen inkorporiert. Der Gründungslegende der Wallfahrtskirche nach wurde ein Kruzifix gefunden, das aus einer nahegelegenen Mauer herauswuchs. So wurde Perau im 18. Jahrhundert zum Wallfahrtsort. Der Kirchenneubau erfolgte zwischen 1726 und 1738 nach einem Entwurf von Hans Eder, der unter anderem für die Planung der Schlosskapellen von Wernberg, Ehrenhausen und Werthenau verantwortlich war. Bauherr war Augustin Pichler, der resignierte Abt des Stiftes Griffen. Die Ausführung des Baues oblag Andreas Sigl (Siegel), wahrscheinlich unter Mithilfe des Poliers Andreas Kandusch und des Zimmermeisters Jakob Scherer. Der Bau wurde 1744 gesegnet und 1751 vom ersten Erzbischof von Görz Carl Michael Graf Attems geweiht. Die mit der Kirche verbundene Heiligenkreuz-Gnadenkapelle wurde 1771 erbaut und 1774 geweiht. Die Pfarrrechte wurden 1783 auf die neue Kirche übertragen und die alte St. Peterskirche 1809 abgetragen.
de.wikipedia.org/wiki/Heiligenkreuzkirche_Villach#Geschichte
Canon 5D Mark II photos of Beautiful Blonde Swimsuit Bikini Model Goddess!
She was tall, thin, fit, and very pretty with long, blonde hair and blue eyes! From Sweden!
The Canon EOS 5D Mark II + EF 24-105/4L IS USM was my workhorse until I got the Nikon D800 & D800E with the 70-200 mm 2.8 VR2 zoom.
Canon, Nikon, you can't go wrong with the pretty 45surf model goddesses! (Though the D800 is my new love.)
May the goddess inspire ye along a hero's journey of yer own making, and the path of yer own taking.
Was a classic socal autumn morning with a bright, blue, sunny sky! Hope the photos make you feel like you were there! :)
Tomb of Renni, Nomarch of El Kab for Amenhotep I and great priest of Nekhbet.
A curious representation of a man seated on a jar, bearing a white disk on his head and purified by libations of water made by two characters. Scenes of lament take place in front of the place where the preparation of the mummy is finished. A group of squatting women, wailing and waving their hands is shown here.
The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.
GODDESS KALI
Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.
ETYMOLOGY
Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".
Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.
Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.
ORIGINS
Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.
According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.
WORSHIP AND MANTRA
Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is
Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥
ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तुते ॥
(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.
Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stutē.)
YANTRA
Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.
BENGALI TRADITION
Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.
The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:
Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you, Mother.
You have cut off the heads of the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.
To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.
A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.
In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.
In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).
LEGENDS
SLAYER AND RAKTABIJA
In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:
Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.
Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.
DAKSHINA KALI
In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.
The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot
on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.
If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.
One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.
SMASHAN KALI
If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.
MATERNAL KALI
At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.
MAHAKALI
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.
Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.
ICONOGRAPHY
Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.
In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.
The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.
In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"
According to Ramakrishna, darkness is the Ultimate Mother, or Kali:
My Mother is the principle of consciousness. She is Akhanda Satchidananda;
indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.
The waters of the ocean depths are the same; The infinite is always mysteriously dark.
This inebriating darkness is my beloved Kali.
—Sri Ramakrishna
This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.
POPULAR FORM
Classic depictions of Kali share several features, as follows:
Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.
Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.
She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.
Kali as the Symbol of Creation , Freedom , Preservation and Destruction
The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.
Kali as the Symbol of Mother Nature
The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.
SHIVA IN KALI ICONOGRAPHY
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:
Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.
The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:
Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.
This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.
The Tantric interpretation of Kali standing on top of her husband is as follows:
The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.
While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.
To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.
From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.
Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.
Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.
DEVELOPMENT
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.
The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.
Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.
Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.
A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.
Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.
KALI IN NEOPAGAN AND NEW AGE PRACTICE
An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:
A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.
INCARNATIONS OF KALI
Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.
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Fountains Abbey is one of the largest and best preserved ruined Cistercian monasteries in England. It is located approximately 3 miles (5 kilometres) south-west of Ripon in North Yorkshire, near to the village of Aldfield. Founded in 1132, the abbey operated for 407 years becoming one of the wealthiest monasteries in England until its dissolution in 1539 under the order of Henry VIII.
The abbey is a Grade I listed building owned by the National Trust and part of the designated Studley Royal Park including the Ruins of Fountains Abbey UNESCO World Heritage Site.
Foundation
After a dispute and riot in 1132 at the Benedictine house of St Mary's Abbey, in York, 13 monks were expelled (among them Saint Robert of Newminster) and, after unsuccessful attempts to form a new monastery were taken under the protection of Thurstan, Archbishop of York. He provided them with land in the valley of the River Skell, a tributary of the Ure. The enclosed valley had all the natural features needed for the creation of a monastery, providing shelter from the weather, stone and timber for building, and a supply of running water. After enduring a harsh winter in 1133, the monks applied to join the Cistercian order which since the end of the previous century was a fast-growing reform movement that by the beginning of the 13th century was to have over 500 houses. So it was that in 1135, Fountains became the second Cistercian house in northern England, after Rievaulx. The Fountains monks became subject to Clairvaux Abbey, in Burgundy which was under the rule of St Bernard. Under the guidance of Geoffrey of Ainai, a monk sent from Clairvaux, the group learned how to celebrate the seven Canonical Hours according to Cistercian usage and were shown how to construct wooden buildings in accordance with Cistercian practice.
Consolidation
After Henry Murdac was elected abbot in 1143, the small stone church and timber claustral buildings were replaced. Within three years, an aisled nave had been added to the stone church, and the first permanent claustral buildings built in stone and roofed in tile had been completed.
In 1146 an angry mob, annoyed at Murdac for his role in opposing the election of William FitzHerbert as archbishop of York, attacked the abbey and burnt down all but the church and some surrounding buildings.The community recovered swiftly from the attack and founded four daughter houses. Henry Murdac resigned as abbot in 1147 upon becoming the Archbishop of York and was replaced first by Maurice, Abbot of Rievaulx then, on the resignation of Maurice, by Thorald. Thorald was forced by Henry Murdac to resign after two years in office. The next abbot, Richard, held the post until his death in 1170 and restored the abbey's stability and prosperity. In 20 years as abbot, he supervised a huge building programme which involved completing repairs to the damaged church and building more accommodation for the increasing number of recruits. Only the chapter house was completed before he died and the work was ably continued by his successor, Robert of Pipewell, under whose rule the abbey gained a reputation for caring for the needy.
The next abbot was William, who presided over the abbey from 1180 to 1190 and he was succeeded by Ralph Haget, who had entered Fountains at the age of 30 as a novice, after pursuing a military career. During the European famine of 1194 Haget ordered the construction of shelters in the vicinity of the abbey and provided daily food rations to the poor enhancing the abbey's reputation for caring for the poor and attracting more grants from wealthy benefactors.
In the first half of the 13th century Fountains increased in reputation and prosperity under the next three abbots, John of York (1203–1211), John of Hessle (1211–1220) and John of Kent (1220–1247). They were burdened with an inordinate amount of administrative duties and increasing demands for money in taxation and levies but managed to complete another massive expansion of the abbey's buildings. This included enlarging the church and building an infirmary.
Difficulties
In the second half of the 13th century the abbey was in more straitened circumstances. It was presided over by eleven abbots, and became financially unstable largely due to forward selling its wool crop, and the abbey was criticised for its dire material and physical state when it was visited by Archbishop John le Romeyn in 1294. The run of disasters that befell the community continued into the early 14th century when northern England was invaded by the Scots and there were further demands for taxes. The culmination of these misfortunes was the Black Death of 1348–1349. The loss of manpower and income due to the ravages of the plague was almost ruinous.
A further complication arose as a result of the Papal Schism of 1378–1409. Fountains Abbey along with other English Cistercian houses was told to break off any contact with the mother house of Citeaux, which supported a rival pope. This resulted in the abbots forming their own chapter to rule the order in England and consequently they became increasingly involved in internecine politics. In 1410, following the death of Abbot Burley of Fountains, the community was riven by several years of turmoil over the election of his successor. Contending candidates John Ripon, Abbot of Meaux, and Roger Frank, a monk of Fountains were locked in conflict until 1415 when Ripon was finally appointed, ruling until his death in 1434. Under abbots John Greenwell (1442–1471), Thomas Swinton (1471–8), John Darnton (1478–95), who undertook some much needed restoration of the fabric of the abbey, including notable work on the church, and Marmaduke Huby (1495–1526) Fountains regained stability and prosperity.
At Abbot Huby's death he was succeeded by William Thirsk who was accused by the royal commissioners of immorality and inadequacy and was dismissed as abbot. He was replaced by Marmaduke Bradley, a monk of the abbey who had reported Thirsk's supposed offences, testified against him and offered the authorities six hundred marks for the post of abbot. In 1539 it was Bradley who surrendered the abbey when its seizure was ordered under Henry VIII at the Dissolution of the Monasteries.
The abbey precinct covered 70 acres (28 ha) surrounded by an 11-foot (3.4 m) wall built in the 13th century, some parts of which are visible to the south and west of the abbey. The area consists of three concentric zones cut by the River Skell flowing from west to east across the site. The church and claustral buildings stand at the centre of the precinct north of the Skell, the inner court containing the domestic buildings stretches down to the river and the outer court housing the industrial and agricultural buildings lies on the river's south bank. The early abbey buildings were added to and altered over time, causing deviations from the strict Cistercian type. Outside the walls were the abbey's granges.[citation needed]
The original abbey church was built of wood and "was probably" two stories high; it was, however, quickly replaced in stone. The church was damaged in the attack on the abbey in 1146 and was rebuilt, in a larger scale, on the same site. Building work was completed c.1170.[11] This structure, completed around 1170, was 300 ft (91 m) long and had 11 bays in the side aisles. A lantern tower was added at the crossing of the church in the late 12th century. The presbytery at the eastern end of the church was much altered in the 13th century. The church's greatly lengthened choir, commenced by Abbot John of York, 1203–11, and carried on by his successor terminates, like that of Durham Cathedral, in an eastern transept, the work of Abbot John of Kent, 1220–47. The 160-foot-tall (49 m) tower, which was added not long before the dissolution, by Abbot Huby, 1494–1526, is in an unusual position at the northern end of the north transept and bears Huby's motto 'Soli Deo Honor et Gloria'. The sacristry adjoined the south transept.
The cloister, which had arcading of black marble from Nidderdale and white sandstone, is in the centre of the precinct and to the south of the church. The three-aisled chapter-house and parlour open from the eastern walk of the cloister and the refectory, with the kitchen and buttery attached, are at right angles to its southern walk. Parallel with the western walk is an immense vaulted substructure serving as cellars and store-rooms, which supported the dormitory of the conversi (lay brothers) above. This building extended across the river and at its south-west corner were the latrines, built above the swiftly flowing stream. The monks' dormitory was in its usual position above the chapter-house, to the south of the transept. Peculiarities of this arrangement include the position of the kitchen, between the refectory and calefactory, and of the infirmary above the river to the west, adjoining the guest-houses.
The abbot's house, one of the largest in all of England,is located to the east of the latrine block, where portions of it are suspended on arches over the River Skell.It was built in the mid-twelfth century as a modest single-storey structure, then, from the fourteenth century, underwent extensive expansion and remodelling to end up in the 16th century as a grand dwelling with fine bay windows and grand fireplaces. The great hall was an expansive room 52 by 21 metres (171 by 69 ft).
Among other apartments, for the designation of which see the ground-plan, was a domestic oratory or chapel,
1⁄2-by-23-foot (14 by 7 m), and a kitchen, 50-by-38-foot (15 by 12 m)
Medieval monasteries were sustained by landed estates that were given to them as endowments and from which they derived an income from rents. They were the gifts of the founder and subsequent patrons, but some were purchased from cash revenues. At the outset, the Cistercian order rejected gifts of mills and rents, churches with tithes and feudal manors as they did not accord with their belief in monastic purity, because they involved contact with laymen. When Archbishop Thurstan founded the abbey he gave the community 260 acres (110 ha) of land at Sutton north of the abbey and 200 acres (81 ha) at Herleshowe to provide support while the abbey became established. In the early years the abbey struggled to maintain itself because further gifts were not forthcoming and Thurstan could not help further because the lands he administered were not his own, but part of the diocesan estate. After a few years of impoverished struggle to establish the abbey, the monks were joined by Hugh, a former dean of York Minster, a rich man who brought a considerable fortune as well as furniture and books to start the library.
By 1135 the monks had acquired only another 260 acres (110 ha) at Cayton, given by Eustace fitzJohn of Knaresborough "for the building of the abbey". Shortly after the fire of 1146, the monks had established granges at Sutton, Cayton, Cowton Moor, Warsill, Dacre and Aldburgh all within 6 mi (10 km) of Fountains. In the 1140s the water mill was built on the abbey site making it possible for the grain from the granges to be brought to the abbey for milling.Tannery waste from this time has been excavated on the site.
Further estates were assembled in two phases, between 1140 and 1160 then 1174 and 1175, from piecemeal acquisitions of land. Some of the lands were grants from benefactors but others were purchased from gifts of money to the abbey. Roger de Mowbray granted vast areas of Nidderdale and William de Percy and his tenants granted substantial estates in Craven which included Malham Moor and the fishery in Malham Tarn. After 1203 the abbots consolidated the abbey's lands by renting out more distant areas that the monks could not easily farm themselves, and exchanging and purchasing lands that complemented their existing estates. Fountains' holdings both in Yorkshire and beyond had reached their maximum extent by 1265, when they were an efficient and very profitable estate. Their estates were linked in a network of individual granges which provided staging posts to the most distant ones. They had urban properties in York, Yarm, Grimsby, Scarborough and Boston from which to conduct export and market trading and their other commercial interests included mining, quarrying, iron-smelting, fishing and milling.
The Battle of Bannockburn in 1314 was a factor that led to a downturn in the prosperity of the abbey in the early fourteenth century. Areas of the north of England as far south as York were looted by the Scots. Then the number of lay-brothers being recruited to the order reduced considerably. The abbey chose to take advantage of the relaxation of the edict on leasing property that had been enacted by the General Chapter of the order in 1208 and leased some of their properties. Others were staffed by hired labour and remained in hand under the supervision of bailiffs. In 1535 Fountains had an interest in 138 vills and the total taxable income of the Fountains estate was £1,115, making it the richest Cistercian monastery in England.
After the Dissolution
The Gresham family crest
The Abbey buildings and over 500 acres (200 ha) of land were sold by the Crown, on 1 October 1540, to Sir Richard Gresham, at the time a Member of Parliament and former Lord Mayor of London, the father of Sir Thomas Gresham. It was Richard Gresham who had supplied Cardinal Wolsey with the tapestries for his new house of Hampton Court and who paid for the Cardinal's funeral.
Gresham sold some of the fabric of the site, stone, timber, lead, as building materials to help to defray the cost of purchase. The site was acquired in 1597 by Sir Stephen Proctor, who used stone from the monastic complex to build Fountains Hall. Between 1627 and 1767 the estate was owned by the Messenger family who sold it to William Aislaby who was responsible for combining it with the Studley Royal Estate.
Burials
Roger de Mowbray, 1st Baron Mowbray
John de Mowbray, 2nd Baron Mowbray
Abbot Marmaduke Huby (d. 1526)
Rose (daughter of Richard de Clare, 6th Earl of Gloucester), wife of Roger de Mowbray, 1st Baron Mowbray
Henry de Percy, 1st Baron Percy
William II de Percy, 3rd feudal baron of Topcliffe
Becoming a World Heritage Site
The archaeological excavation of the site was begun under the supervision of John Richard Walbran, a Ripon antiquary who, in 1846, had published a paper On the Necessity of clearing out the Conventual Church of Fountains.In 1966 the Abbey was placed in the guardianship of the Department of the Environment and the estate was purchased by the West Riding County Council who transferred ownership to the North Yorkshire County Council in 1974. The National Trust bought the 674-acre (273 ha) Fountains Abbey and Studley Royal estate from North Yorkshire County Council in 1983. In 1986 the parkland in which the abbey is situated and the abbey was designated a World Heritage Site by UNESCO. It was recognised for fulfilling the criteria of being a masterpiece of human creative genius, and an outstanding example of a type of building or architectural or technological ensemble or landscape which illustrates significant stages in human history. Fountains Abbey is owned by the National Trust and maintained by English Heritage. The trust owns Studley Royal Park, Fountains Hall, to which there is partial public access, and St Mary's Church, designed by William Burges and built around 1873, all of which are significant features of the World Heritage Site.
The Porter's Lodge, which was once the gatehouse to the abbey, houses a modern exhibition area with displays about the history of Fountains Abbey and how the monks lived.
In January 2010, Fountains Abbey and Studley Royal became two of the first National Trust properties to be included in Google Street View, using the Google Trike.
Film location
Fountains Abbey was used as a film location by Orchestral Manoeuvres in the Dark for their single "Maid of Orleans (The Waltz Joan of Arc)" during the cold winter of December 1981. In 1980, Hollywood also came to the site to film the final scenes to the film Omen III: The Final Conflict.Other productions filmed on location at the abbey are the films Life at the Top, The Secret Garden, The History Boys, TV series Flambards, A History of Britain, Terry Jones' Medieval Lives, Cathedral, Antiques Roadshow and the game show Treasure Hunt. The BBC Television series 'Gunpowder' (2017) used Fountains Abbey as a location.
Hieronymus Bosch (eigentlich Jheronimus van Aken (’s-Hertogenbosch um 1450 - 1516
Anbetung der hl. drei Könige oder Epiphanie-Triptychon - Adoration of the Magi aka Epiphany Triptych (ca. 1494)
Museo del Prado, Madrid
The central panel depicts The Adoration of the Magi. The city of Bethlehem, with some fantastic buildings, is visible in the background. In the foreground, the Kings offer their gifts. One, on the floor, has a carving of the Sacrifice of Isaac, a foreshadowing of the Passion of Christ. Casper´s clothing bears a view of Salomon´s visit to the Queen of Sheba, an antecedent to the Magi´s own visit to the Christ Child. With these images, the artist establishes two different levels on which to read the painting, linking Old and New Testament passages. It is more difficult to identify the nearly naked, chained figure looking out the door. He has been successively considered Adam, the Anti-Christ or Herod, yet none of these attributions is convincing.
The side panels portray the donors with their patron saints. Although the same landscape appears across the three panels, it is optically separated by the frames. On the left, the male donor kneels under the protection of Saint Peter with Saint Joseph in the background, heating the Christ Child´s diapers at some distance from the Magi. On the right, the female donor is accompanied by Saint Inez. When closed, this triptych represents Saint Gregory´s Mass, painted in grisaille with two praying figures. The altar depicts Calvary with scenes from the Passion. The center shows Christ appearing to the Pope, who is saying Mass.
This work is from Bosch´s last period. It is well preserved and is one of his finest pieces. It was originally in a chapel of `s-Hertogenbosch Cathedral and was later acquired by Felipe II, who sent it to El Escorial in 1574. From there, it entered the Prado Museum in 1839.
Source: Museo del Prado
Conrail Railroad Yard & Shops with GE C40-8W locomotive # 6216, leading a set of locomotives in the yard at Altoona, Pennsylvania, November 1995. This former Pennsylvania Railroad Yard is very busy with trains departing, arriving and passing through 24 hours a day. To the far right is a freight train heading to Horse Shoe Curve on the mainline.
Powder-coated MDF, polymer clay, chicken bones, acrylics, clear varnish. See more on www.behance.net/gallery/Evolution-of-Type-Exhibits-6-9-12...
Format: Photographic print.
Rights Info: No known restrictions on publication.
Part Of: Powerhouse Museum Collection
General information about the Powerhouse Museum Collection is available at www.powerhousemuseum.com/collection/database
Persistent URL: www.powerhousemuseum.com/collection/database/?irn=389104
Acquisition credit line: Gift of Dorothy Stuckey, 1987
U.S. Embassy Staff march in support of ending violence
Making a stand and joining efforts in celebrating 16 Days of Activism Against Gender Violence Campaign 2011 in Samoa, the Chargé d’Affaires Chad Berbert and staff of U.S. Embassy Apia joined more than 300 members of government ministries, diplomatic corps, international organizations and civil society groups in a march parade on November 25. The parade on Beach Road Apia transcended from the Police Headquarter to the Government Building at Matagialalua, where the marchers were met by the Prime Minister of Samoa, Hon. Tuilaepa Lupesoliai Sailele Malielegaoi.
Let’s End the Cycle of Violence
Chad J. Berbert
Chargé d’Affaires
U.S. Embassy Apia, Samoa
Violence against women and girls touches Samoa just as it does other nations. Gender-based violence is a global pandemic that cuts across all borders - ethnicity, race, socio-economic status, and religion. It can threaten women and girls at any point in their life- from female feticide and inadequate access to education and nutrition to child marriage, incest, and so-called "honor" killings. It can take the form of dowry -related murder or domestic violence, rape (including spousal rape), sexual exploitation and abuse, trafficking in persons, or the neglect and ostracism of widows. One in three women around the world will experience some form of gender-based violence in her lifetime. In some countries that number is as high as 70 percent.
This year, we once again mark "16 Days of Activism Against Gender Violence." It is clear that the international community must offer up more than words to answer the call to free women and girls from violence. Whether it happens behind closed doors or as a public tactic of intimidation, whether down the street or on distant shores, violence against women and girls damages us all - men and women alike.
We must stand up to the impunity that too often leaves the egregious perpetrators unaccountable for their crimes. We must redress the low status of women and girls around the world that renders them undervalued and vulnerable. Further, we must support the inclusion of men and boys in addressing and preventing violence and changing gender attitudes. We must increase accountability and commitment by community and government leaders on this issue, and we must highlight and promote effective programs that are already successfully at work.
These 16 Days are a sobering reminder that gender-based violence cannot be treated as solely a women's issue - it is a profound challenge for the entire world. Gender-based violence is not just an affront to human rights and dignity – it adversely impacts the welfare of our communities. When women and girls are abused, businesses close, incomes shrink, families go hungry, and children grow up internalizing behavior that perpetuates the cycle of violence. There is no end to the economic and detrimental social and health costs that come along with this brutality.
This damage is passed on to the rest of the community as judicial, health and security services are strained. Violence effectively acts as a cancer on societies, causing enormous upheaval in the progress of social and economic development. Physical violence vastly increases women's risk for a range of serious conditions, including reproductive health problems, miscarriages, and sexually transmitted diseases, such as HIV. There are also strong linkages to maternal mortality, as well as poor child health, and morbidity.
The Government of Samoa through the Ministry of Women, Community and Social Development has initiated various awareness programs such as the Gender Based Violence Project and the Mothers and Daughters Project. In civil society there have been tremendous contributions from NGO groups such as Samoa Victims Support Group, Mapusaga o Aiga, Pan Pacific South East Asian Women Association (PPSEAWA) of Samoa, and Faataua le Ola to name a few. These groups have worked tirelessly to bring to light gender violence issues and to help educate the public, prevent abuse, and break the cycle of violence.
These 16 days offer an opportunity to renew the commitment to free women and girls from the nightmare of violence. Countries cannot progress when half their populations are marginalized and mistreated, and subjected to discrimination. When women and girls are accorded their rights and afforded equal opportunities in education, healthcare, employment, and political participation, they lift up their families, their communities, and their nations – and act as agents of change.
As Secretary Clinton recently noted, "Investing in the potential of the world's women and girls is one of the surest ways to achieve global economic progress, political stability, and greater prosperity for women – and men - the world over."
Let’s make the investment. Let’s end the cycle of violence, not just for these 16 days but for our future.
One year ago, a team of researchers from the University of Reading, in UK, and local partners in Tanzania, organised a number of participatory trainings for smallscale farmers on climate-services and information. The trainings were held in villages outside of Dodoma, Tanzania, which is a very arid and dry part of the country. The team recently re-visited two of the farmer groups, to see what they had learned during the 4-day training session, what they felt was useful and if anything happened after the trainings, eg. did they change crops or planting practices?
The trainings introduced the concept of climate change, rainfall variability, and presented the country’s historical rainfall data and forecasts. The trainings also showed farmers how to, based on crop, temperature and rainfall information, calculate risks and probabilities of crops failure, while identifying which crops could work well in their area. The trainings provided a list of suitable crops, but it was the farmers who in the end decided if and how they wanted to implement what they had learned, or not. This to ensure ownership and making sure any choice made is grounded in farmers’ own realities.
These photos are from the revisit session, held in October of this year in Makoja, Tanzania. Stay tuned on CCAFS blog to see if the farmers had made any changes to their farming practices or not. This participatory project is supported by the CGIAR Research Program on Climate Change, Agriculture and Food Security (CCAFS): www.ccafs.cgiar.org/blog
Photo: Cecilia Schubert (CCAFS)
The blossom and thee, her hearts by me , faling threw the clouds on the wind. on wingsof a dove and hearts on a mend beauty caputred in the eyes of the wiling fragile and delicate.
Visit this location at Muroto Punch gorge - Home of Asahi Remnants in Second Life
Went to Handsworth to possibly see the statue of James Watt, but St Mary's Church Handsworth was having renovations works done, so think the church was closed! It's the 200th anniversary year of the death of James Watt. Could see the churchyard from Hamstead Road and from Handsworth Park, not that I would know where James Watt or Matthew Boulton are buried!
So only able to get the exteriors.
History of the church is here Handsworth St Mary history.
Also the churchyard has been closed off for a long time and they are hoping to restore it.
Grade II* Listed Building
Listing Text
SP 09 SE 3/16
5104
25.4.52
BIRMINGHAM
HAMSTEAD ROAD
Lozells B19
Church of St Mary
(Formerly listed under Handsworth)
II*
Of C12-early C13 origin but much enlarged and rebuilt completely in the C19. Red
sandstone with nave, aisles, chancel and south tower. In a Decorated style.
Some of the C19 detailing apparently unfinished. The lower stage of the tower
with shallow square buttresses gives evidence of the earliest work; upper part
with crenellated parapet C15. The C19 rebuilding programme began in 1820 when
the first major changes were executed by William Hollins who rebuilt the north
arcade and aisle with the addition of a spacious north transept and body beyond.
The south east chapel in a single Decorated Gothic style was added in 1826 by
Thomas Rickman as a mausoleum to James Watt whose white marble statue by Chantrey
of 1825 it contained. Further alterations and additions followed in 1876-80
altering part of Hollins work to the designs of J A Chatwyn. His work comprises
the rebuilding of the south aisle and the extension of the body of the church to
the west and the chancel to the east. At this time the north transept was narrowed
and an outer north aisle constructed. The north chapel retains an early C16
3-light east window and a similar one to the north. In the west end of its north
wall, a 4 centred arched doorway opening on to an early C18 porch. Reset early
C14 piscina east of the arcade. The south chapel with simple early C19 Gothic
detail including a vaulted ceiling and east window. In the west wall of the tower
giving on the south aisle is a small blocked round headed window with moulded string
over seemingly late C12 origin. Among the furnishings are a good wall monument by
Flaxman consisting of a bust of Matthew Boulton + 18O9 with 2 putti below one of
them holding a picture of the Soho Works and another monument to William Murdoch +
1839 consisting of a stone bust by Chantrey set in a pointed arch. Also a number
of minor monuments by William and Peter Hollins. The church is set in a leafy
churchyard with very many and varied monuments.
Listing NGR: SP0557190308
This text is from the original listing, and may not necessarily reflect the current setting of the building.
Views from Hamstead Road, Handsworth.
I decided instead of just aging the photo, what if the riders emerged from the aged photo to find themselves in the 21st century. You might notice the "old" photo does not have as much "age" as some of the others. I did this for continuity between the two riders.
Tajiks men and women wait at a bus stop in the midst of winter. Photo taken on February 04, 2014 in Dushanbe, Tajikistan.
Here is still another steampunk transmogrification of the little Etsy Octo into the less cuddly Cthulhu! In this version the cthulhu has received a turquoise patina before being riveted to a Westclox Pocket Ben watch face. A copper-tone curlicue completes the centerpiece. Wings are referenced by the large gold leaves which swivel off the curlicue and the leaves are adorned with brass bees which I have treated with a black patina. To complete the Spring vibe, I hung tiny butterflies and beetles from the cthulhu's tentacles. All these steamy goodies are attached to a 13" vintage chain.
I am a trained, if somewhat twisted, metalsmith and have riveted this piece together to last one or more lifetimes. Let'em eat steam!
Notes from Michael Ferner:
It should be noted, however, that the "Jay-Eye-See Special" had nothing to do with the J. I. Case Threshing Machine Co. It was a Fiat, rebuilt by Louis Disbrow who subsequently joined the Case team and renamed the car to please his new employer.
Nice picture of the "White Streak", by the way. This is one of the 1911 cars, rebodied and rechassied. I can't be 100 % sure, but I believe it's the one raced by Jagersberger at Indy.
Ah, that's why I didn't recognize the driver! I haven't seen that many pics of Jagersberger that I remembered, and since it's the rebuilt version of the car I only checked with 1912 pictures.
"Won many dirt track races" is perhaps a bit of embellishment, but Jagersberger did win one big meeting at the Hawthorne track in Cicero/Chicago back in June, with the car still in its Indy specification, against a field containing Hughie Hughes in the Mercer, Bob Burman (Benz) , Ralph de Palma (Simplex) and Eddie Hearne (Fiat). The cars were rebuilt during the summer months, and Jagersberger crashed at a dirt track meeting in Columbis/SC early in November, putting an end to his promising career. He was then driving a sister car, called the "Eagle" which was later renamed as the "Bullet" and run until the late teens with many famous drivers at the wheel, including Hearne, Bill Endicott and Fred Horey. I believe that the "Bullet" was originally Will Jones's Indy ride.
Excerpt from something I wrote on the Case, "Jay-Eye-See" etc. on another forum:
The J. I. Case Threshing Machine Company (one of the best ever names for a racing team ) of Racine in Wisconsin made automobile racing history by filing the first ever entry for an Indianapolis 500 Mile race on October 27 in 1910. Though the brand name still exists, it is no longer connected to the car manufacturing business (which went under in 1927), and the total output of racing cars never even reached double digits, but its importance in racing is still enormous since it formed the nucleus of the very first, and possibly biggest ever team of "historic" racing cars in the world - the team of John Alexander "Alex" Sloan, and his travelling circus show under the banner of the International Motor Contest Association, or IMCA for short.
In October of 1910, when that first Indianapolis entry had been filed, Case had only just begun manufacturing cars, and the racing car that was going to be raced at the Brickyard was no more than an idea in the mind of Lewis Strang, a young racing driver from New York. Although young in years, Strang had already acquired extensive experience in racing, having driven Isotta-Fraschini, Thomas, Renault, Buick, Fiat, Allen-Kingston, SPO and Jackson cars in competition during the last three years, mostly very successful, too.
It was hoped to test the Case as early as February 27, during the Mardi Gras Carnival races at New Orleans (LA), but the car could not be finished in time. Luckily, though, Strang got another chance on the last of March, putting the new Case through 300 miles of a beach race at Jacksonville (FL) - actually, he completed only 270 miles, finishing 6 laps down and in last place, but at least the reliability was there. With its small 4649 cc engine, the Case was not going to win anyway, but to go through such an arduous grind without much trouble was exactly the publicity that the Racine company was looking for. The winning Pope (6389 cc) and National (7320 cc) cars were running in a different league, but the third placed Mercer (4927 cc) finished only 12½ minutes ahead, so the speed of the little Case was competitive, too.
On Memorial Day, the three Case cars lined up in the hopeful expectation of giving a good account of themselves: On Memorial Day, the three Case cars lined up in the hopeful expectation of giving a good account of themselves:
1911 Case #1, Lewis Strang, relief driver Elmer Ray
1911 Case #8, Joe Jagersberger, relief driver Louis Larsonneur
1911 Case #9, Will Jones, relief driver Russell Smith
All three cars now sported the flashy look of the #9 car, but none of them managed to stay in the race for more than 300 miles - the steering gear proved to be the weak point on the rough bricks of the Indianapolis Motor Speedway. Undeterred, the team commenced an exhaustive schedule of racing over the following weeks: the Algonquin Hill Climb on June 8, the Hawthorne Track race on the 11th, Kenosha Driving Park on June 18, and Wisconsin State Fair Park on the 21st. With fair success, as Jagersberger even won the main event at Hawthorne, but Strang was injured the following week in Kenosha (WI), just a few miles south of home base, breaking an arm and an ankle. Worse was to come, as within a month he was dead, crashing fatally during a reliability tour through Wisconsin - at zero mph!!! Strang had stopped his Case touring car at a newly built bridge, in order to let a horse-drawn carriage through, only to find the fresh road shoulder giving way, and tumbling down the steep embankment - he was pinned under the car, and killed instantly.
Bereft of its leading light, the team soldiered on, now headed by Jagersberger, an Austrian-born racing veteran, and a promising young Californian named Jay McNay, but incredibly, within little more than a fortnight two more careers ended in Case racing cars during November, with Jagersberger suffering very serious injuries at the South Carolina State Fair races in Columbia, and McNay perishing in a practice shunt at the Vanderbilt Cup and Grand Prize meeting in Savannah (GA)! That was the nadir of a debutant year that could perhaps be best described as "character building", but thankfully, fortunes improved from here on. Two factors or, to be more precise, two persons were chiefly responsible for that reversal of fortunes, and one of them had already joined the team previous to that disastrous month of November: Alex Sloan. A former member of the management team of the already legendary Barney Oldfield, Sloan was a master manipulator, educated and entrepreneurial, with a vast experience of sports in general, and racing in particular. It was probably he who contacted Louis Disbrow, the second piece of the jigsaw puzzle, and one of the leading drivers in the country, who had only just announced that he was leaving the Pope-Hartford factory team to branch out on his own, with a "new" car he had just purchased, of which more anon.
Disbrow was present at Savannah to race the potent Pope "Hummer", merely fulfilling his last contractual obligations for the team that was about to close its storied racing department, and consented to drive Jagersberger's Case in one of the supporting races. It was an inauspicious debut for the driver, but Disbrow still joined the Case team over the winter, apparently liking the itinerary set out by Sloan: dirt track racing, dirt track racing, and more dirt track racing - every day of the week, if at all possible! That was right up Disbrow's alley, who really didn't care that much about road racing, having been reared on America's dusty fairground ovals - he and Alex Sloan would be partners for the rest of his career, well into the twenties! The setup is now complete for our journey, the "magical mystery tour" with Alex Sloan and his travelling circus show: within a few short years, the "old" Case racing team will be totally revamped, expanded and disguised, and it's so easy to lose orientation. So let's start right here with our inventory:
Three Case cars had been built for the Indy 500, all three basically identical, with 4-cylinder T-head engines built by the Wisconsin Engine Co., 4 1/4 * 5 inches (283.7 CID/4649 cc). It does not really look plausible to assume that there were more cars, but we should investigate: what about Strang's car at Jacksonville (March 31)? Occam's razor leads us to suggest that it was the same car he raced at Indy, and indeed, looking at the pictures of the two unpainted cars, Strang's looks slightly "used", while Jagersberger's has a fresh finish. Did the team ever enter more than three cars? Not to the best of my knowledge. And the accidents? No "terminal" damage? The most difficult question, as only very few pictures exist to help us out. But we mustn't forget that in those times, almost anything was repaired, over and over again - even the engines were likely special developments, and any damage, even major engine failures would be put back into action after suitable time in the workshop, as there would be no complete spare units, only parts. Yet we should be prepared for "transformations", i.e. cars being rebuilt with more or less major changes in appearance, and maybe even specification - this should become more clear in the process of our survey.
A little help may be provided by the nicknames the cars acquired during the year, presumably under the influence of Sloan's management. The first occurence of these nicknames that I can detect is from the September 13, 1911 meeting at Comstock Park in Grand Rapids (MI). McNay was there with his Cutting, presumably as part of the Ernie Moross équipe with Bob Burman, Lee Oldfield (not Barney!) and Juddy Kilpatrick, complete with a team of cars including the Blitzen-Benz. Ray Harroun was also there, giving various "exhibitions" with the Marmon "Wasp", including a wheel-change race - if ever somebody tries to tell you, that both car and driver retired upon winning the inaugural Indy 500, don't listen! Sloan arrived with only two cars, both carrying names much in the same fashion as the "Wasp" or the "Blitzen": Jagersberger was to drive the "White Streak", while the former Marmon chauffeur Lou Heinemann was down to drive the "Little Case Giant", or "Little Giant" for short. Interestingly, a few weeks later at Springfield (IL), the "Little Giant" was entered by one A. McFadden, as opposed to the Case factory (or Alex Sloan) for the other cars, as usual - anomalies like that will happen from time to time, and though I can't be sure if it has any meaning, it's perhaps best to take note just in case. This Mr. McFadden also appears to have gotten some seat time in the car during the afternoon, and this will also become a recurring theme: the swapping around amongst the drivers. Other than that, one Austin A. McFadden appears as the promoter of two race meetings at Grand Rapids and Kalamazoo (MI) the next July, both (naturally) attended by Sloan and his team. Racing is a small world indeed, even in America...
More on the "Jay-Eye-See":
Before the Case team started its 1912 campaign in California, Sloan saw to it that the press knew what to expect: for one thing, joining the team now as a full-time member was Louis Disbrow, as has been mentioned. The other big news item was the cars he was bringing to the team: early in November of 1911, it had been reported that Disbrow had bought the "200 hp Fiat" of E. W. C. Arnold, allegedly the car Felice Nazzaro had raced at Brooklands in 1908, (in)famous for its alleged lap record of over 121 mph - actually, it appears to have been an identical "twin" of that particular car, an 18,146 cc (190 * 160) OHV monster with an actual output of 175 hp, according to the most reliable sources. It had been driven for Arnold by Lewis Strang and Ralph de Palma in exhibitions at the Atlanta Motordrome, Indianapolis Motor Speedway and the Los Angeles Motordrome at Playa del Rey. Its only race appearance, as far as I can determine, happened in a 50-miler at Indianapolis on Labor Day of 1910, where de Palma finished 4th behind Eddie Hearne (Benz), Ray Harroun (Marmon) and Al Livingston (National) - not quite the performance of a champion!
Shortly after the purchase of the big Fiat, Disbrow announced plans to convert the car over the winter into the fastest dirt track racer in the world, but consented to a public tryout during a motorcycle meet at the Guttenberg track in New Jersey, during which the Fiat caught fire and inflicted painful burns on the driver. Both he and the car were restored to health by March 31 for their first competitive event at the Lakeside Inn Speedway near San Diego (CA), where the big Fiat sported the now well known upside-down boat body as well as the name "Jay-Eye-See Special", and was reportedly powered by a 290 hp engine of 1,760 CID - first indications of the Sloan flair for embellishment that would become a virtual trademark for IMCA later on! Somehow, Sloan seems to have become "confused", and quoted the specifications of the new Fiat S76 record car instead (apart from adding another 30 CID for good measure) - oh, well... The quoted weight of 3,150 lbs (1,429 kg) was likely more accurate, and indicative of some actual gains in that department - not really surprising, either, as the car had been devoid of any ornamental features such as bodywork, originally!
Operated by: First Transit, Minneapolis, MN
Built in: 2008
Manufacturer: Van Hool
Model: A300L
Notes:
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3810 is seen on the 121 Connector
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Please do not use this photo or any part of this photo without first asking for permission, thank you.
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My friend, Aidan, described Westminster Abbey as English history written in stone, which as good as a description as I could think of. And English, as the Kings and Queens of that country, later of Great Britain are buried here.
Anyway, I had a fabulous time at the Abbey, and already planning a return for the details I missed.
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Of all the churches and cathedrals in London, the one I wanted to visit and photograph was Westminster Abbey. But, the Abbey didn't allow photography didn't go. And then a few weeks back, my friend, Aidan, started to post shots from inside, and as it turns out, photography, in most areas of the Abbey, is now allowed. So it was a case of when we would visit, not "if", and once we had a free weekend, I began to plan and book.
£25 to go in, each. £10 each for the new museum. And £15 each for a hidden highlights tour. It wasn't cheap, but then if you're going to do it, do it well!
All chores were done Friday, including shopping, so we were free to catch the quarter to eight train from Dover. On the way we called into the garage to pick up some stuff to eat on the train, so we were set.
Saturday was also the last day of British Summer Time (BST), as the clocks would go back early on Sunday morning, then five long winter months would begin.
So, better make most of the daylight.
We were early for the train, so we ate breakfast on the platform, then once the train pulled in, I picked my favourite seats and we settled down for the hour run into London. THe one thing I hadn't planned well was the weather, and some rain was expected during the morning.
The train wasn't busy, and most people wore masks, though enough didn't to make one wonder if the message about COVID really hadn't got through. But then with Johnson as PM, we shouldn't be surprised.
We get off at Statford, and the rain was falling heavily even before we left the Essex marshes behind and entered the long tunnel. But at Stratford, day had become night and the rain fell in what is called stair-rods. I hoped that if we walked slowly through the shopping centre it might have eased by the time we needed to cross over the bridge to the regional station, but the rain was falling just as hard.
And there was no way to avoid it, so we just pulled our collars up and walked as quickly as possible.
Which is why, by the time we arrived at the other side, we were wet little hobbitses.
A quick walk to the Jubilee Line platforms, catching the next train out, we took seats and sat there, gently steaming.
Twenty minutes later, we arrived in Westminster, no dryer, really, taking the four flights of escalators to the surface, where outside it had, atleast, stopped raining for now.
Demonstrations are now outlawed in Parliament Square, so it was quiet, once you got to the other side of the road, its a five minute walk past the Palace of Westminster (Houses of Parliament), and round to the entrance of the Abbey.
Amazingly, there was no queue, and once inside the doorway I show my e tickets, they were scanned and we were allowed in. There was a one way system round the Abbey, so I began the first circuit with the 50mm lens, thinking I would go round again with the wide angle, and a third time with the big lens to snap detail.
That was the plan.
Westminster Abbey is where the Kings and Queens of England and Britain have been crowned. Also, where until Henry V11 thought otherwise, they were buried too, so the chancel is jammed with tombs of many famous and infamous figures from history, from Edward the Confessor to William and Mary, most tombs are grand, some less so. As well as Kings and Queens, minor royals and members of the nobility also were either buried here, or had monument erected. As have military figures, and famousnames from the arts.
It really is quite remarkable.
That and the Abbey itself, in parts dating from just before the Norman COnquest, to a rebuilding just after to the 13th Century when Henry III pulled the old Abbey down and started to rebuild it, until he ran out of money.
But it was completed, and since then had filled up with monuments, so many, I lost count and gave up trying to record them all. Instead, marvelling at their range and beauty.
I walked down the nave, through the arch into the Quire, and it was as breathtaking as expected, then round the Chancel looking and photographing the tombs of the Kings and Queens, round Henry VII's chapel.
And then repeating it with the wide angle lens, taking shots of the various chapels and tombs, all the while keeping an eye on the time as we were to go to visit the new gallery musuem at 11, and then a guided tour of some normally off limit places at half past.
Neither of these allowed photography, which is a great shame as the views from the gallery were stunning down the length of the Nave and then the ancinent chain library and the sanctuary of Henry VII's chapel where we could reach out and touch the shrine of St Edward the Confessor.
The museum had dozens of funeral effigies of the Kings and Queens, some made I'm sure to look better than they did in real life, but others had a degree of realism about them. The one of Queen Mary seemed pregnant, while the one for Queen Elizabeth Ist had a tight corset, so she would have appeared in death as she had as a young woman.
There were carvings, ceremonial cloaks, replicas of the Crown Jewels, and so much more, but we had run out of time, as we had to get to the other side of the church for the hidden secrets tour.
Us and three other couples joined our guide as he showed us the latest escavations revealing the area where monks used to prepare for services. This is hidden behind screens now, and will soon become the site of a new visitor's centre. The trenches were filled with uncvered skeletons and bones, all human of course, and these will all either be rebuuried here or some other Christian place.
Next we went to the Dean's quarters where we saw where he prepared for services, and were allowed into, but not allowed to photograph the Jerico Room, before being allowed outside for a while, then walking around the cloisters, back into the chancel and into Henry's chapel to see the tombs and shrine. Envious looks rained down on us as we climbed the wooden steps into the usually closed area, and then only the people in the gallery above could see us.
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Westminster Abbey, formally titled the Collegiate Church of Saint Peter at Westminster, is a large, mainly Gothic abbey church in the City of Westminster, London, England, just to the west of the Palace of Westminster. It is one of the United Kingdom's most notable religious buildings and the traditional place of coronation and a burial site for English and, later, British monarchs.
The building itself was originally a Catholic Benedictine monastic church until the monastery was dissolved in 1539. Between 1540 and 1556, the abbey had the status of a cathedral and seat of the catholic bishop. After 1560 the building was no longer an abbey or a cathedral, after the Catholics had been driven out by King Henry VIII, having instead was granted the status of a Church of England "Royal Peculiar"—a church responsible directly to the sovereign—by Queen Elizabeth I.
According to a tradition first reported by Sulcard in about 1080, a church was founded at the site (then known as Thorn Ey (Thorn Island)) in the seventh century at the time of Mellitus, a Bishop of London. Construction of the present church began in 1245 on the orders of King Henry III.[4]
Since the coronation of William the Conqueror in 1066, all coronations of English and British monarchs have occurred in Westminster Abbey.[4][5] Sixteen royal weddings have occurred at the Abbey since 1100.[6]
The Abbey is the burial site of more than 3300 persons, usually of prominence in British history: at least 16 monarchs, 8 Prime Ministers, poets laureate, actors, scientists, military leaders, and the Unknown Warrior. As such, Westminster Abbey is sometimes described as "Britain's Valhalla", after the iconic hall of the chosen heroes in Norse mythology.
Between 1042 and 1052, King Edward the Confessor began rebuilding St Peter's Abbey to provide himself with a royal burial church. It was the first church in England built in the Romanesque style. The building was completed around 1060 and was consecrated on 28 December 1065, only a week before Edward's death on 5 January 1066.[9] A week later, he was buried in the church; and, nine years later, his wife Edith was buried alongside him.[10] His successor, Harold II, was probably crowned in the abbey, although the first documented coronation is that of William the Conqueror later the same year.[11]
The only extant depiction of Edward's abbey, together with the adjacent Palace of Westminster, is in the Bayeux Tapestry. Some of the lower parts of the monastic dormitory, an extension of the South Transept, survive in the Norman Undercroft of the Great School, including a door said to come from the previous Saxon abbey. Increased endowments supported a community that increased from a dozen monks in Dunstan's original foundation, up to a maximum of about eighty monks.
The abbot and monks, in proximity to the royal Palace of Westminster, the seat of government from the later 13th century, became a powerful force in the centuries after the Norman Conquest. The Abbot of Westminster often was employed on royal service and in due course took his place in the House of Lords as of right. Released from the burdens of spiritual leadership, which passed to the reformed Cluniac movement after the mid-10th century, and occupied with the administration of great landed properties, some of which lay far from Westminster, "the Benedictines achieved a remarkable degree of identification with the secular life of their times, and particularly with upper-class life", Barbara Harvey concludes, to the extent that her depiction of daily life provides a wider view of the concerns of the English gentry in the High and Late Middle Ages.[13]
The proximity of the Palace of Westminster did not extend to providing monks or abbots with high royal connections; in social origin the Benedictines of Westminster were as modest as most of the order. The abbot remained Lord of the Manor of Westminster as a town of two to three thousand persons grew around it: as a consumer and employer on a grand scale the monastery helped fuel the town economy, and relations with the town remained unusually cordial, but no enfranchising charter was issued during the Middle Ages.[14]
The abbey became the coronation site of Norman kings. None were buried there until Henry III, intensely devoted to the cult of the Confessor, rebuilt the abbey in Anglo-French Gothic style as a shrine to venerate King Edward the Confessor and as a suitably regal setting for Henry's own tomb, under the highest Gothic nave in England. The Confessor's shrine subsequently played a great part in his canonization.
The following English, Scottish and British monarchs and their consorts are buried in the Abbey:
Sæberht of Essex (d. c. 616) [possibly]
Edward the Confessor (d. 1066) and Edith of Wessex (d. 1075)
Henry III of England (d. 1272) [his wife, Eleanor of Provence, is buried at Amesbury Priory]
Edward I of England (d. 1307) and Eleanor of Castile (d. 1290)
Edward III of England (d. 1377) and Philippa of Hainault (d. 1369)
Richard II of England (d. 1400) and Anne of Bohemia (d. 1394)
Henry V of England (d. 1422) and Catherine of Valois (d. 1437)
Edward V of England (d. c. 1483) and his brother, Richard of Shrewsbury, Duke of York (d. c. 1483) [possibly]
Also known as the Princes in the Tower. In 1674, the remains of two boys were exhumed from the Tower of London and at the orders of Charles II, they were interred in the wall of the Henry VII Lady Chapel.
Anne Neville (d. 1485), wife of Edward of Westminster, Prince of Wales [m. 1470–71; buried at Tewkesbury Abbey] and of Richard III [m. 1472–85; buried at Leicester Cathedral]
Henry VII of England (d. 1509) and Elizabeth of York (d. 1503)
Edward VI of England (d. 1553)
Anne of Cleves (d. 1557), former wife of Henry VIII [buried at St. George's Chapel, Windsor Castle]
Mary I of England (d. 1558)
Elizabeth I of England as shown on her tomb
Mary, Queen of Scots (d. 1542), mother of James VI & I of England and Scotland [brought from Peterborough Cathedral in 1612]
Elizabeth I of England (d. 1603)
In the 19th century, researchers looking for the tomb of James I partially opened the underground vault containing the remains of Elizabeth I and Mary I of England. The lead coffins were stacked, with Elizabeth's resting on top of her half-sister's.[9]
James VI & I of England and Scotland (d. 1625) and Anne of Denmark (d. 1619)
The position of the tomb of King James was lost for two and a half centuries. In the 19th century, following an excavation of many of the vaults beneath the floor, the lead coffin was found in the Henry VII vault.[9]
Charles II of England and Scotland (d. 1685)
Mary II of England and Scotland (d. 1694) and William III of England and II of Scotland (d. 1702)
Anne, Queen of Great Britain (d. 1714) and Prince George of Denmark, Duke of Cumberland (d. 1708)
George II of Great Britain (d. 1760) and Caroline of Ansbach (d. 1737)
en.wikipedia.org/wiki/Burials_and_memorials_in_Westminste...
en.wikipedia.org/wiki/Westminster_Abbey
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Built by the royal masons in 1250, the Chapter House of Westminster Abbey was originally used in the 13th century by Benedictine monks for their daily meetings. It later became a meeting place of the King's Great Council and the Commons, predecessors of today's Parliament.
A beautiful octagonal building with a vaulted ceiling and delicate central column, it offers rarely seen examples of medieval sculpture, an original floor of glazed tiles and spectacular wall paintings.
The 11th century Pyx Chamber also has a medieval tiled floor, and was used as a monastic and royal treasury. It contains a 13th century stone altar which survived the Reformation.
www.english-heritage.org.uk/visit/places/chapter-house-an...
We're back at the Monaco Ballroom on Friday December 12th for the final show of 2008!! Make sure you make it to see how the year's feuds end at this season ending super show - GPW: "Christmas Crunch"
We promise we wont crunch your credit.... we'll only crunch your Christmas!!
GPW Heavyweight Title Match
Bubblegum © vs. Dirk Feelgood
Just a few months ago you'd be forgiven for taking a double take at this match. The friendship between the two former friends totally imploded with the desire to become Heavyweight champion. Refusing to accept the demise of his friendship with Dirk Feelgood, Bubblegum spent months in turmoil not wanting to retaliate to the cutting comments and brutal attacks levelled his way by former friend and champion Feelgood. As time went by however, Bubblegum eventually unloaded on Feelgood but this will be the first time the two have ever come face to face in a one on one match. And to make things just a little more interesting... it's for the GPW Heavyweight Title. Can the fairytale championship reign continue for Bubblegum, or can Dirk shatter his dreams and become the first ever 2 time Heavyweight Champ?
Tag Team Special, Skeletor vs. Stella
Lethal Dose vs. Voodoo & "Sober" Mike Holmes
Alan Alan Alan Tasker's henchmen, Lethal Dose march into battle against former stable member Mike Holmes and the man they hold responsible for Holmes' new found sobriety - Voodoo. Cyanide and Toxic hope to tempt Holmes back over to the stable that two months ago he turned his back on. They want to snap him out of the spell they accuse Voodoo of putting him under. However, Holmes seems very happy with his new outlook on life and he and Voodoo look to send Lethal Dose packing in this tag team special. Lethal Dose have warned they will not be coming to the ring alone though, with them along with their attorney and law - Alan Alan Alan Tasker will be a 12 pack of Stella. Hoping the case of beer will prove to be a bigger demon to Holmes than the tag team itself. To fend off the 12 pack, Holmes and Voodoo will have Vooodoo's trusty skull, Skeletor in their corner. An unpredictable tag team match. Can MIke Holmes stay sober? Will Voodoo's spells work? Or will Lethal Dose deliver a beating big enough to break Voodoo's spell?
GPW British Title Match
Jak Dominotrescu vs. "Super" Sam Bailey
After pinning the British Champion last month in a tag team match, WKD's "Super" Sam Bailey has earned himself a title shot at GPW: "Christmas Crunch". Bailey, already a former tag team champion looks to add to his growing reputation by capturing his first ever singles gold in GPW. While reigning champion, Romanian Jak Domitrescu along with his cohorts - The Eastern Bloc look to make life as difficult as possible for the energetic live wire. Domitrescu has held onto the title since April this year with help from his fellow countrymen, but are his days numbered as champ? He surely wont be alone in this title outing and will have the Eastern Bloc close by, but can "Super" Sam Bailey overcome the odds to win his first singles gold in GPW?
And, the main event for the evening is...
GPW Tag Team Title 2/3 Falls Match
MIl-Anfield Connection © vs. Young Offenders
The heat just got turned up in this feud. The re-united Young Offenders have the most established tag team in GPW - The Mil-Anfield Connection firmly in their sights and not to mention the tag team trophy. These two teams met in September this year where there was no clear winner decided after the match ended in a draw. There will be NO excuses this time to not find a winner. This, for the first time in our history will be a 2/3 Falls Match for the tag team titles. A winner HAS to be decided, but who will it be? A truley epic encounter is in our midst as Jiggy Walker & "The Model" Danny Hope try to cling onto the championship that has defined them as a team and "Dangerous" Damon Leigh & Joey Hayes, The Young Offenders chase the title that one of the most popular tag teams in Europe have never held. Can the re-united friends overcome the well established unit that is The Mil-Anfield Connection? Or can the well oiled duo of the Mil-Anfield do what they've been doing all year and win again?
GPW British Title No.1 Contenders Match
Harry Doogle vs. Juice vs. Dylan Roberts vs. Chris Echo
After an eye catchingly good year from rookie Dylan Roberts, he has been included in this battle to earn a shot at the British Title. With a burning desire to win and the fans firmly behind him, Roberts could well mark his arrival onto the main roster by becoming the No.1 Contender and going for gold here. However, his opponents wont give him an easy ride. In a wonderful CC-08 tournament, no one impressed more than WKD's Chris Echo. Echo reached the CC-08 finals with two broken wrists and proved he is ready to take a step up. His previous attempts for British gold have been thwarted by the foreign legion numbers of the Eastern Bloc, is he ready to prove again that he is worthy of being No.1 Contender and finally lift the British title? Juice, the current CC8 champion has been as impressive as ever in singles competition this year, but can he compete in this match with 3 others all vying to be No.1 Contender? Also replacing Jervis Cottonbelly due to injury is Harry Doogle as a last minute entry could one half of the next gen score the upset win? , but with so many possible outcomes who will leave with the plaudits and go on to challenge for the British Title next year?
Lumberjack Match
Si Valour vs. Heresy
A violent and personal feud that has lasted all year long finally comes to a head in what promises to be a violent Lumberjack Match. Ever since brutalising Valour and cutting off all his hair, Heresy has, in some form or other dodged the challenge of Valour. Heresy claimed not to have lost his bottle or be running scared of the 2007 Break Out Star, yet during their Bull Rope clash at GPW: "V" where the two were tied to one another, Heresy still managed to find a way of escaping and creating distance between him and Valour. This time, in a special Lumberjack Match, no matter where either man go - there will be no escape. All lumberjacks will be at the ready to ensure neither man can escape the others clutches and a clear winner, one way or the other will HAVE to be decided. There will be nowhere to run to and nowhere to hide, no matter where they look. Heresy has been one step ahead of Valour all year, is this where he runs out of excuses, or can the master manipulator manipulate another win?
made with the hero arts/studio calico stamp "Calico Borders", Distress Ink (spiced marmelade, wild honey, worn lipstick, peeled paint), Liquid pearls (bisque), washi tape. made after the June sketch at the Hero Arts blog (June contest June2012A).
+++ DISCLAIMER +++
Nothing you see here is real, even though the model, the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
After the division of Czechoslovakia by Germany in 1939, Slovakia was left with a small air force composed primarily of Czechoslovak combat aircraft. This force defended Slovakia against Hungary in March 1939, in the Slovak–Hungarian War in March 1939 in which Hungary reoccupied Carpathian Ruthenia and parts of southern Slovakia. In this the SVZ suffered some losses against Royal Hungarian Air Force. Later, the SVZ also took part in the German Invasion of Poland. The SVZ took part in Axis offensives in the Ukraine and Russian Central front sectors of the Eastern Front under the lead of Luftwaffe in the Stalingrad and Caucasus operations. This engagement resulted in great losses of aircraft and personnel, though.
During the World War II, the Slovak Air force was charged with the defense of Slovak airspace, and, after the invasion of Russia, provided air cover for Slovak forces fighting against the Soviet Union on the Eastern Front. For the rest of the war the SVZ fought US Army Air Forces and Royal Air Force raids against Slovakia.
Among the many more or less outdated German aircraft types inherited from the Luftwaffe during the early stages of WWII was a small number of Hs 123 A-1 dive bombers. The Henschel Hs 123 was a small single-seat biplane dive bomber and close-support attack aircraft. The aircraft was designed to meet the 1933 dive bomber requirements for the reborn Luftwaffe. Both Henschel and rival Fieseler (with the Fi 98) competed for the production contract requirement, which specified a single-seat biplane dive bomber. The first prototype, the Hs 123 V1, was cleared for its maiden flight on 1 April 1935; General Ernst Udet, a World War I ace, flew it on its first public demonstration flight on 8 May 1935. The first three Henschel prototypes, with the first and third powered by 485 kW (650 hp) BMW 132A-3 engines and the second by a 574 kW (770 hp) Wright Cyclone, were tested at Rechlin in August 1936. Only the first prototype had "smooth" cowlings; from that point on, all aircraft had a tightly fitting, characteristic cowling that included 18 fairings covering the engine valves. The Henschel prototypes did away with bracing wires and although they looked slightly outdated with their single faired interplane struts and cantilever main landing gear legs attached to smaller (stub) lower wings, the Hs 123 featured an all-metal construction, clean lines and superior maneuverability. Its biplane wings were of a "sesquiplane" configuration, whereby the lower wings were significantly smaller than the top wings.
The overall performance of the Hs 123 V1 prototype prematurely eliminated any chance for the more conventional Fi 98, which was cancelled after a sole prototype had been constructed. During testing, the Hs 123 proved capable of pulling out of "near-vertical" dives; however, two prototypes subsequently crashed due to structural failures in the wings that occurred when the aircraft were tested in high-speed dives. The fourth prototype incorporated improvements to cure these problems; principally, stronger center-section struts were fitted. After it had been successfully tested, the Hs 123 was ordered into production with a 656 kW (880 hp) BMW 132Dc engine.
The Hs 123 was intended to replace the Heinkel He 50 biplane reconnaissance and dive bomber as well as acting as a "stop-gap" measure until the more modern and capable Junkers Ju 87 became available. As such, production was limited and no upgrades were considered, although an improved version, the Hs 123B, was developed by Henschel in 1938. A proposal to fit the aircraft with a more powerful 716 kW (960 hp) "K"-variant of its BMW 132 engine did not proceed beyond the prototype stage, the Hs 123 V5. The V6 prototype fitted with a similar powerplant and featuring a sliding cockpit hood was intended to serve as the Hs 123C prototype.
About 265 aircraft were produced and production of the Hs 123A ended in Autumn 1938. It was flown by the German Luftwaffe during the Spanish Civil War and the early to midpoint of World War II. At the outbreak of hostilities, Hs 123s were committed to action in the Polish Campaign. Screaming over the heads of enemy troops, the Hs 123s delivered their bombs with devastating accuracy. A frightening aspect of an Hs 123 attack was the staccato noise of its engine that a pilot could manipulate by changing rpm to create "gunfire-like" bursts. The Hs 123 proved rugged and able to take a lot of damage and still keep on flying. Operating from primitive bases close to the front lines, the type was considered by ground crews to be easy to maintain, quick to re-equip and reliable even under dire field conditions.
The Polish campaign was a success for an aircraft considered obsolete by the Luftwaffe high command. Within a year, the Hs 123 was again in action in the Blitzkrieg attacks through the Netherlands, Belgium and France. Often positioned as the Luftwaffe's most-forward based combat unit, the Hs 123s flew more missions per day than other units, and again proved their worth in the close-support role. With Ju 87s still being used as tactical bombers rather than true ground support aircraft and with no other aircraft capable of this mission in the Luftwaffe arsenal the Hs 123 was destined to continue in service for some time, although numbers were constantly being reduced by attrition.
The Hs 123 was not employed in the subsequent Battle of Britain as the English Channel proved an insuperable obstacle for the short-ranged aircraft, and the sole leftover operator, II.(Schl)/LG 2, went back to Germany to re-equip with the Messerschmitt Bf 109E fighter bomber (Jabo) variant. The Bf 109E fighter bomber was not capable of carrying any more bombs than the Hs 123. It did, however, have a greater range and was far more capable of defending itself. On the downside were the notoriously tricky taxiing, ground handling, and takeoff/landing characteristics of the Bf 109, which were exacerbated with a bomb load.
At the beginning of the Balkans Campaign, the 32 examples of the Hs 123 that had been retired after the fall of France were taken back into service and handed over to the Slovak Air Force to replace the heavy losses on the Eastern Front after combat fatigue and desertion had reduced the pilots' effectiveness. Most of Slovakia's obsolete biplanes were replaced with modern German combat aircraft, including the Messerschmitt Bf 109, so that the Hs 123s were initially regarded with distrust – but the machines proved their worth in the ensuing battles. The Slovak Hs 123s took part in the Battle of Kursk and supported ground troops, some were outfitted with locally designed ski landing gears which proved to be a very effective alternative to the Hs 123’s spatted standard landing gear which was prone to collect snow and mud and even block. After this deployment at the Russian front, the Slovak Air Force was sent back to defend Slovak home air space, primarily executed with Messerschmitt Bf 109 E and G types, Avia B-534, and some other interceptor types, also helped by Luftwaffe units active in the area.
Being confined to national borders, the Slovak Hs 123s were put in reserve and relegated to training purposes, even though they were occasionally activated to support German ground troops. From late August 1944 the remaining Hs 123s also actively took part in the suppression of the Slovak National Uprising against Germany.
Since Hs 123 production had already stopped in 1940 and all tools had been destroyed, the permanent attritions could not be replaced - due to a lack of serviceable airframes and spare parts the type’s numbers dwindled. When Romania and the Soviet Union entered Slovakia, they organized with some captured aircraft and defectors a local Insurgent Air Force to continue the fight against Axis forces in country, including the last operational Slovak Hs 123s. No aircraft survived the war.
General characteristics:
Crew: 1
Length: 8.33 m (27 ft 4 in)
Wingspan: 10.5 m (34 ft 5 in)
Height: 3.2 m (10 ft 6 in)
Wing area: 24.85 m² (267.5 sq ft)
Empty weight: 1,500 kg (3,307 lb)
Gross weight: 2,215 kg (4,883 lb)
Powerplant:
1× BMW 132Dc 9-cylinder air-cooled radial piston engine with 660 kW (880 hp),
driving a 2-bladed metal variable-pitch propeller
Performance:
Maximum speed: 341 km/h (212 mph, 184 kn) at 1,200 m (3,937 ft)
Range: 860 km (530 mi, 460 nmi) with a 100 l drop tank
Combat range: 480 km (300 mi, 260 nmi) with 200 kg (440.9 lb) of bombs
Service ceiling: 9,000 m (30,000 ft)
Rate of climb: 15 m/s (3,000 ft/min)
Armament:
2× 7.92 mm MG 17 machine guns, 400 rpg
Up to 450 kg (992.1 lb) of bombs under fuselage and wings
The kit and its assembly:
A relatively simple what-if project, and it took a while to figure out something to do with a surplus Airfix Hs 123 A kit in The Stash™ without a proper plan yet. The Hs 123 is an overlooked aircraft, and the fact that all airframes were used during WWII until none was left makes a story in Continental Europe a bit difficult. I also did not want to create a German aircraft – Finland was an early favorite, because I wanted to add a ski landing gear (see below), but since I won’t build anything with a swastika on it this option was a dead end. Then I considered an operator from the Balkans, e. g. Romania, Bulgaria, Croatia or Slovakia – and eventually settled for the latter because of the national markings.
The kit was built almost OOB, and the Airfix Hs 123 is a nice offering. Yes, it’s a simple kit, but its is IMHO a very good representation, despite the many rivets on the hull, a rather bleak interior and some sinkholes (e. g. on the massive outer wings struts). It goes together well, just a little PSR here and there. I just added a dashboard (scratched from styrene sheet) and modified the OOB 50 kg bombs with extended impact fuzes with a flat, round plate at the tip, so that the bomb itself explodes above soft ground or snow for a bigger blast radius.
The only major modification is a transplanted ski landing gear from a PM Model (Finnish) Fokker D.XXI, which had to be reduced in length to fit under the compact Hs 123. A small tail ski/skid was scratched from styrene sheet material.
Thankfully, the Hs 123 only calls for little rigging – just between the central upper wing supports and there is a characteristic “triangle” wiring in the cowling. All these, together with the wire antenna, were created with heated sprue material.
Painting and markings:
Finland had been a favorite because I would have been able to apply a more interesting paint scheme than the standard Luftwaffe RLM 70/71/65 splinter scheme with a low waterline that was typical for the Hs 123 during WWII. However, as a former Luftwaffe aircraft I retained this livery but decided to add a winter camouflage as a suitable thematic supplement to the skis.
The basic colors became Humbrol 65 underneath and 30 and 75 from above – the latter for a stronger contrast to the Dunkelgrün than Humbrol 91 (Schwarzgrün). Thanks to the additional whitewash mottles, which were inspired by a similar livery seen on a contemporary Bulgarian Avia B.534, I did not have to be too exact with the splinter camouflage.
The cockpit and cowling interior were painted with RLM 02 (Humbrol 240), the propeller blades became Schwarzgrün (Humbrol 91, further darkened with some black) and the bombs were painted in a dark grey (Revell 77) while the small 100 l drop tank became bare aluminum (Revell 99).
However, before the white mottles could be added, the kit received its decals so that they could be painted around the markings, just as in real life. The Slovak national markings had to be scratched, and I used standard white simplified German Balkenkreuze over a cross made from blue decal stripes. Later a separate red decal circle was placed on top of that. The only other markings are the red “7” codes, edged in white for better contrast (from a Heller Bf 109 K) and the fuel information triangles on the fuselage from the Hs 123’s OOB sheet. As an ID marking for an Eastern Front Axis aircraft, I retained the wide yellow fuselage stripe from the OOB, sheet, too, and added yellow tips on the upper wings’ undersides.
The whitewash camouflage was then created with white acrylic paint (Revell 05), applied with a soft brush with a rounded tip. Once this had dried, I treated the surfaces with fine wet sandpaper for a weathered/worn look.
Finally, after some soot stains behind the exhausts and around the machine gun nozzles, the kit was sealed with matt acrylic varnish and the rigging (see above) was done.
The Hs 123 might not be the sexiest aircraft of WWII, but I like this rugged pug which could not be replaced by its successor, the Ju 87, and served in its close support role until literally no aircraft was left. Putting one on skis worked quite well, and the exotic Slovak markings add a special touch – even though the national markings almost disappear among the disruptive whitewash camouflage! The result looks quite plausible, though, and the old Airfix kit is IMHO really underestimated.
The centerpiece of the Akeley Hall of African Mammals is a freestanding pack of eight African elephants in a characteristic alaramed formation. The great bull's trunk is raised to test the scent, while a younger bull wheels about to cover the rear of the herd from possible attack. The African elephant is the largest living land mammal. Hunted for their ivory, the African Elephant population roaming Africa's forest savanna and semi-desert dropped from 5 to 10 million in 1930 to 600,000 by 1989.
The Akeley Hall of African Mammal is located directly behind the Theodore Roosevelt rotunda of the American Museum of Natural History. The hall is named after taxidermist Carl Akeley, who began collecting specimens for the hall as early as 1909. After his unexpected death during the 1926 Eastman-Pommeroy exhibition, completion of the hall fell to James K. Clark and it finallyy opened to the public in 1936. Today the two-story hall features 28 habitat dioramas detailing the great range of ecosystems found in Arica and the mammals endemic to them.
The American Museum of Natural History (AMNH), located at Central Park West and 79th Street, comprises of 28 interconnected buildings housing 45 permanent exhibition halls, in addition to a planetarium and a library, across 2-million square feet. The collections contain over 33 million specimens of plants, animals, fossils, minerals, rocks, meteorites, human remains, and human cultural artifacts. Founded in 1869, the museum opened in the original Victorian Gothic building designed by J. Wrey Mould in 1877. A southern expansion, a rusticated Richardsonian Romanesque by J. Cleveland Cady, extends 700 feet along West 77th Street and in 1936, John Russell Pope added the overscaled Beaux Arts entrance on Central Park West.
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Photographed at the 61st Secretary of State Antique Vehicle Show in Springfield, Illinois on September 11, 2010.
Please visit my collection of Motor Vehicles on Flickr where you will find more than 10,000 photographs thoughtfully organized into albums, and presented by model year, manufacturer, vehicle type, and more. This project, which began in 2008, continues to expand with new material added daily.
Beehive cluster (M44) and satellite track (just below and to the left of delta Cancer, the brightest star in this image).
Took this pic a week or so ago, before I know the asteroid was coming.
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