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As the title says, my first bricklink order arrived! I was going to post a video first, but Flickr didn't let me upload it. Anyway, this is what I ordered: 40 Flame Pieces, Two Lightsaber Blades, Two Fleshie Heads (One Asoka from PoP, one Rebel Pilot dude), and Four New Phase II Torso's.
I am really happy with them, and the store is rather cheap too! The store is Dutch, it took only two days for me to get everything. Definately a recommended place to order!
One more thing: Guys, I am in desperate need of Battle Droids. I only have two at the moment, and five clones versus two battle droids seems a bit unfair :3
Store: The Vault
LAW & ORDER -- Season 5 -- Pictured: (clockwise from top) Jerry Orbach as Detective Lennie Briscoe, Sam Waterston as Executive A.D.A. Jack McCoy, Chris Noth as Detective Mike Logan, Jill Hennessy as A.D.A. Claire Kincaid, S. Epatha Merkerson as Lt. Anita Van Buren (Photo by: NBCU Photo Bank via AP Images)
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.
takeshiyamada.weebly.com/
The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.
This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.
The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.
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Sea Rabbit
Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.
Latin Name: Monafluffchus americanus
Origin: Atlantic coast of the United States
Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.
At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.
The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.
NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.
www.takeshiyamada.weebly.com/performances.html
www.takeshiyamada.weebly.com/sea-rabbit-center.html
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www.flickr.com/photos/yamadabellhouse2014/
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For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/
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For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).
(Updated April 7, 2015)
This was the first night of trying out the Olympus EM-5 in very low-lit conditions. Hit a bar in Lower Queen Anne, Seattle. Ordered myself a drink and grabbed a shot of the girls working the bar. The high ISO capabilities of this camera are outstanding (this shot @ ISO 4000). Combined with the Panasonic Leica DG Summilux 25mm f/1.4 you can easily shoot in the most demanding lighting conditions.
Explored 8/5, #277
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As I was photographing this, someone yells from a car stopped at the corner "That's by Mr. Brainwash."
God I love a city where random people in cars know the name of their street artists.
I have a lot of shots to post. I have been very busy, and then there are the photos I helped escape the house-clearance people from Mum's.
So, back to the matter in hand: Ospringe.
Ospringe is one of the most easily identifiable churches in Kent, with its unusual saddleback tower, but it is well seen, as you can see the tower before the turn off to Faversham. It looks fabulous.
Ospringe was a small village, but now is part of the urban sprawl of Faversham as it spreads to the south of the old A2.
You turn down a tight junction, then along a narrow road with cars parked on either side, until you break into open country, and the church is on a bend in the road.
I was last here on winter about a decade ago, it was a bitterly cold day and the planned Christmas Tree festival had been delayed a week due to bad weather the weekend before.
I cam here on the off-chance, and I was met by a volunteer come to clean the church, but no one with a key.
The vicar arrived, and after explaining again about the project, he reluctantly let me in, but warned he would not be here long.
Last time here, i took 7 shots, and none of details, so I made busy with the nifty fifty.....
John Vigar says this is a church hard to gain access too, maybe I have been lucky, but worth seeking out if you're passing.
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A pretty church whose thirteenth century origins seem lost beneath a Victorian veneer – yet inside all become clear. The north wall is thickened to take the rood loft staircase (see also Challock) but there is a medieval stair in the south side too, just to confuse. The font is a lovely twelfth century piece supported by the familiar five columns. Much of the glass is by Thomas Willement and displays his signature TW, which can also be seen in the Alpha emblem in the top of the striking east window. The chancel is a riot of Victoriana of grand design – constructed in several campaigns, the reredos and flooring definitely by different hands. Old photos show that the whole church was once stencilled, but now that the nave is relatively plain, the chancel is once more the focus of attention. The south chapel has a rather nice 19th century roof structure and must once have been a grand family chapel. All in all a lovely church full of interest and one which should be more accessible and better known.
www.kentchurches.info/church.asp?p=Ospringe
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OSPRINGE
LIES the next parish north westward from Sheldwich. It is usually written in antient records Ospringes, and takes its name from the spring or fresh stream which rises in it.
The town of Ospringe, as it is called, is a franchise separate from the hundred of Faversham, having a constable of its own, but the rest of the parish is within the jurisdiction of that hundred.
The borough of Chetham, in this parish, was given to the abbey of Faversham by Richard de Lucy, and confirmed to it by king Henry II. king John, and king Henry III. (fn. 1) It still continues an appendage to the manor of Faversham, at which a borsholder is chosen yearly for this borough, and extends over Beacon farm on the south side of the London road, at the 45th mile stone in Ospringe and Stone, and very little besides. There is another small borough in this parish, called the borough of Brimstone, for which a borsholder is elected annually at the same manor. It extends over the Red Lion inn, in Ospringe-street, and some land, an house and oast behind the bowling-green, northward of it.
The parish of Ospringe is of large extent, being near five miles from north to south, though it is not much more than two miles in breadth. The village, or town of Ospringe, as it was formerly called, and now usually Ospringe-street, stands on the high London road, between the 46th and 47th mile-stone, but the north side of the street, as well as of that road, from the summit of Judde hill, as far eastward as the 47th mile stone, is within Faversham parish, the liberties of which town begin from the rivulet in Ospringe, and extend eastward, including the late Mr. Lypeatt's new-built house. Thus that parish intervenes, and entirely separates from the rest of it that part of Ospringe parish, at the northern boundaries of it, in which are the storekeeper's house, part of the offices, &c. and some of the royal powder mills, and in the town of Faversham, that parish again intervening, there is a small part of Weststreet within this parish. The grand valley, called Newnham bottom, through which the high road leads to Maidstone, lies at the western boundary of the parish, on the summit of the hill eastward of it is Juddehouse, built after a design of Inigo Jones, a fine situation, having a most beautiful prospect eastward, over a most fertile extent of country, to the Boughton hills, and the channel north eastward of it, but the large tract of woodland, of many hundred acres, which reach up close to the gardens at the back of it, render it rather an unhealthy situation. About a quarter of a mile eastward of Ospringe-street is a good house, called from the antient oratory or chapel formerly adjoining to it, but pulled down within these few years, chapelhouse. This oratory was dedicated to St. Nicholas, and erected for a priest to say mass in it, for the safety and good success of passengers, who left their acknowledgments for his pains in it. It belonged lately to Mr. John Simmons, whose son sold it to Isaac Rutton, esq. and he alienated the house to Mr. Neame, the present owner; but on a part of the land adjoining he built an elegant villa, naming it Ospringe Place, in which he now resides.
In Ospringe-street there is a tolerable inn, and the remains of the Maison Dieu on each side of the high road close to the small rivulet which crosses the street. This stream rises at Westbrook, at a small distance southward of the hamlet of Whitehill, at the back of which it runs, and at about a mile and an half distance, passing by Ospringe church, and the mansion of Queen-court, now a respectable farm-house, it turns a mill, erected some years ago for the manufacturing of madder, though now used for the grinding corn, and having crossed Ospringe-street, it turns a gunpowder mill not far from it, occupied by government, but belonging to St. John's college, in Cambridge, and having supplied the storekeeper's gardens, it afterwards turns a corn-mill, close to the west side of Faversham town, after which it supplies the rest of the government mills and works, and runs from thence into Faversham creek, to which it is a very necessary and beneficial back water. There is a nailbourne, or temporary land spring, such as are not unusual in the parts of this county eastward of Sittingborne, which run but once perhaps in several years, their failing and continuance having no certain periods, the breaking forth of them being held by the common people to be a forerunner of scarcity and dearness of corn and victuals. This at Ospringe, when it breaks out, rises about half a mile southward of Whitehill, near Kennaways, in the road to Stalisfield, and joining the above-mentioned rivulet, which it considerably increases, flows with it into Faversham creek. In February, 1674, it began to run, but stopped before Michaelmas. It broke forth in February, 1712, and run with such violence along the high road, that trenches were cut through the lands adjoining to carry the water off, but it stopped again before Michaelmas. It had continued dry till it broke out afresh in 1753, and continued to run till summer 1778, when it stopped, and has continued dry ever since.
About a mile southward of Ospringe-street is the hamlet of Whitehill, mentioned before, situated in the vale through which the rivulet takes its course. There are two houses of some account in it, formerly owned by the family of Drayton, who had resided in this parish for many years. Robert Drayton resided here anno 7 Edward IV. in which year he died, and was buried in the church-yard of Ospringe, being then possessed, as appears by his will, of a house called Smythes, with its lands and appurtenances, at Whitehill. After this family had become extinct here, one of these houses came into the possession of Ruck, and escheated, for want of lawful heirs, to the lord of the manor, and now as such belongs to the earl of Guildford, but Mr. James Foord resides in it. The other, after the Draytons were become extinct here, came into the name of Wreight, one of whom, Henry Wreight, gent. died possessed of it in 1695, and was buried in Faversham church. His son of the same name resided here, and died in 1773, and his grandson Henry Wreight, gent. of Faversham, sold it to John Montresor of Belmont, esq. who now owns it, but John Smith esq. resides in it. About a mile westward on the hill, near Hanslets Fostall and the parsonage, is a new-erected house, called the Oaks, built not many years since, on the scite of an antient one, called Nicholas, formerly belonging to the Draytons, by Mr. John Toker, who resides in it; the woodgrounds in the upland parts of this parish are very extensive, and contain many hundred acres. The soil of this parish, from its large extent, is various, to the north and north-east of the church the lands are level and very fertile, being a fine rich loam, but as they extend southward to the uplands, the soil becomes more and more barren, much of it chalky, and the rest a cludgy red earth, stiff tillage land, and very stony. A fair is held in Ospringe-street on the 29th of May.
¶Much has already been said in the former parts of these volumes, of the different opinions of learned men where the Roman station, called in the second iter of Antonine Durolevum, ought to be placed. Most of the copies of Antonine make the distance from the last station Durobrovis, which is allowed by all to be Rochester, to the station of Durolevum, to be xiii or xvi miles, though the Peutongerian tables make it only vii. If the number xvi is right, no place bids so fair for it as Judde-hill, in this parish, which then would have every probable circumstance in favor of it. The Romans undoubtedly had some strong military post on this hill, on the summit of which there are the remains of a very deep and broad ditch, the south and east sides are still entire, as is a small part of the north side at the eastern corners of it, the remaining part of the north side was filled up not many years since. The west side has nothing left of it; close within the southern part of it is a high mount of earth thrown up to a considerable height above the ground round it, the scite of Judde house, and the gardens are contained within it. The form of it seems to have been a square, with the corners rounded, and to have contained between three and four acres of ground within its area, the common people call it king Stephen's castle, but it is certainly of a much older date. At a small distance from it, on the opposite, or north side of the high road, there are several breast works cast up across the field facing the west. At the bottom of the hill, in the next field to this, are the ruins of Stone chapel, in which numbers of Roman bricks are interspersed among the flints, and in the midst of the south wall of it, there is a separate piece of a Roman building, about a rod in length, and near three feet high, composed of two rows of Roman tiles, of about fourteen inches square each, and on them are laid small stones hewed, but of no regular size or shape, for about a foot high, and then tiles again, and so on alternately.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Ospringe
The church stands within the jurisdiction of the town of Ospringe, about half a mile southward from Ospringe-street. It is dedicated to St. Peter and St. Paul. It is an antient building, consisting of three isles and a chancel. The steeple was formerly at the west end, and was built circular of flints, supposed to be Danish, with a shingled spire on it, of upwards of fifty feet high, in which were four bells; but in ringing them on Oct. 11, 1695, on king William's return from Flanders, it suddenly fell to the ground, providentially no one was hurt by it. There are no remains left of any painted glass in the windows of this church, though there was formerly much in most of them; particularly, in the window of the north isle was once the figure of a mitred bishop, on the rack, with a knife on the table by him, and of another person tied to a tree, and wounded with arrows. In another was a label to the memory of Robert Seton, and of a woman kneeling; and there was not many years ago remaining in the east window, at the end of the south isle, forming a kind of chancel, the effigies of a knight in his tabard of arms, with spurs on his heels, in a kneeling posture, looking up to a crucisix, painted just above him, of which there remained only the lower part. The knight's arms, Azure, three harts heads, caboshed, or, were thrown under him, and at a little distance some part of his crest, An hart's head, attired full, or, with a crown about his neck, azure, and underneath, Pray for the soul of Thomas Hart. This Sir Thomas Hart was possessed of an estate in this parish, which he purchased of Norwood. The Greenstreets, of Selling, lately claimed this chancel, and several of them lie buried in it. There was a chapel, dedicated to St. Thomas, in this church.
In the east part of the church-yard there was once a chapel, said to have been built by Sir John Denton, of Denton, in this parish and Easling, the foundations of which are still visible.
It appears by the Testa de Nevil, taken in the reign of king Henry III. that the church of Ospringe was in the king's gift, and was afterwards given by king John to John de Burgo, who then held it, and that it was worth forty marcs. After which, in the 8th year of Richard II. anno 1384, it was become appropriated to the abbot of Pontiniac, and was valued at 13l. 6s. 8d. at which time there was a vicarage here of his patronage likewise. It afterwards became part of the possessions of the hospital or Maison Dieu, in Ospringestreet, but by what means, or when, I have not found, and it continued so till the escheat of the hospital anno 20 Edward IV. after which, the parsonage appropriate of this church of Ospringe, together with the advowson of the vicarage, was by means of Fisher, bishop of Rochester, obtained of Henry VIII. in manner as has been already mentioned, for St. John's college, in Cambridge, the master and fellows of which are at this time entitled to them, the parsonage being let by them on a beneficial lease; but the advowson of the vicarage they retain in their own hands.
The lessee of this parsonage, in the reign of queen Elizabeth, was Robert Streynsham, esq. who rebuilt the house and offices belonging to it, and afterwards resided in it. He had been fellow of All Souls college, LL. B. and secretary to the earl of Pembroke. He lies buried in this church, and bore for his arms, Or, a pale dancette, gules. He left two daughters and coheirs, of whom, Audrey, the eldest, carried her interest in it in marriage to Edward Master, esq. eldest son of James Master, esq. of East Langdon, who was first of Sandwich, and afterwards built a seat for himself and his posterity at East Langdon. He was twice married, and had fourteen children; at length worn out with age, he betook himself hither to his eldest son Edward, and dying in 1631, æt. 84, was buried in this church. Edward Master, the son, resided here, and was afterwards knighted, and on his father's death in 1631 removed to that seat, in whose descendants it continued till it was at length alienated to Buller, of Cornwall, whose son sold his interest in to Markham, as he did to Mr. Robert Lyddel, merchant, of London, brother of Sir Henry Lyddel, who in 1751 assigned his interest in it to Ralph Terrey, yeoman, of Knolton, whose son Mr. Michael Terrey, of Ospringe, devised it to his only daughter and heir Olive, who married Nathaniel Marsh, esq. of Boughton Blean, and the heirs of his son Terrey Marsh, esq. late of that parish, are the present lessees of it.
The vicarage of Ospringe is valued in the king's books at ten pounds, and the yearly tenths at one pound.
In 1640 it was valued at sixty pounds, when there were communicants here 226.
The vicarage is endowed with all vicarial tithes, woad only excepted, and also with those of hay, saintfoin, clover, and coppice woods. There are about twenty-seven acres of glebe-land belonging to it. The vicarage-house is situated in the valley, at a small distance eastward from the church, and the parsonagehouse near a mile southward of that.
Ospringe was formerly the head of a rural deanry, of which institution it will be necessary to give some account here.
The office of rural dean was not unknown to our Saxon ancestors, as appears by the laws of king Edward the Confessor; they were called both Archipresbiteri and Decani Temporarii, to distinguish them from the deans of cathedrals, who were Decani Perpetui. Besides these, there were in the greater monasteries, especially those of the Benedictine order, such officers called deans, and there are deans still remaining in several of the colleges of the universities, who take care of the studies and exercises of the youth, and are a check on the morals and behaviour of such as are members under them.
¶The antient exercise of jurisdiction in the church seems to have been instituted in conformity to like subordinations in the state. Thus the dioceses within this realm seem to have been divided into archdeaconries and rural deanries, to make them correspond to the like division of the kingdom into counties and hundreds; hence the former, whose courts were to answer those of the county, had the county usually for their district, and took their title from thence, and the names of the latter from the hundred, or chief place of it, wherein they acted; and as in the state every hundred was at first divided into ten tithings or fribourghs, and every tithing was made up of ten families, both which kept their original names, notwithstanding the increase of villages and people; so in the church the name of deanry continued, notwithstanding the increase of persons and churches, and the districts of them were contracted and enlarged from time to time, at the discretion of the bishop, the rural dean of Ospringe having jurisdiction over the whole deanry of it, consisting of twenty-six parishes. He had a seal of office, which being temporary, it had only the name of the office, and not, as other seals of jurisdiction, the name of the person also, engraved on it. The seal belonging to this deanry had on it, the Virgin Mary crowned, with the sceptre in her left hand, and her child, with a glory round his head, in her right, and round the margin, Sigillu Decani Decanatus de Ospreng. He was in antient times called the dean of the bishop, because appointed by him, and had alone the inspection of the lives and manners of the clergy and people within the district under him, and was to report the same to the bishop; to which end, that he might have a thorough knowledge of the state and condition of his respective deanry, he had a power to convene rural chapters, which were made up of the instituted clergy, or their curates as proxies of them, and the dean as president of them, where the clergy brought information of all irregularities committed within their respective parishes. Those upon ordinary occasions were held at first every three weeks, in imitation of the courts of manors, held from three weeks to three weeks, and afterwards each month, and from thence were called Kalendæ, but their more solemn and principal chapters were assembled once a quarter, where maters of greater import were transacted, and a fuller attendance given. They were at first held in any one church within the district, where the minister of the place was to procure and provide entertainment and procurations for the dean and his immediate officers, and they were afterwards held only in the larger or more eminent parishes. The part of their office of inspecting and reporting the manners of the clergy and people, rendered them necessary attendants on the episcopal synod or general visitation, in which they were the standing representatives of the rest of the clergy within their division, and they were there to deliver information of abuses committed within their knowledge, and consult for the reformation of them; for which they were to have their expences, called from hence synodals, allowed them by those whom they represented, according to the time of their attendance. That part of their office, of being convened to provincial and episcopal synods, was transferred to two proctors, or representatives of the parochial clergy in each diocese; and that of information of scandals and offences, has devolved on the churchwardens of the respective parishes. Besides this another principal part of the duty of a rural dean was to execute all processes of the bishop, or of the officers and ministers under his authority; but by the constitution of the pope's legate, Otho, the archdeacon, in the reign of Henry III. was required to be frequently present at them, who being superior to the rural dean, did in effect take the presidency out of his hands; and these chapters were afterwards often held by the archdeacon's officials, from which may be dated the decay of rural deanries, for the rural dean was not only discouraged by this, but the archdeacon and his official, as might naturally be supposed he would, drew the business usually transacted there to his own visitation, or chapter, as it might be termed. By which intersering of the archdeacon and his officials, it happened that in the age next before the reformation, the jurisdiction of rural deans declined almost to nothing, and at the reformation nothing was done for their restoration by the legislative power, so that they became extinct in most deanries, nor did this of Ospringe survive the earliest decline of them. (fn. 16) Where they still continue, they have only the name and shadow left, and what little remains of this dignity and jurisdiction, de pends greatly on the custom of places, and the pleasure of diocesans.
In the 31st year of Edward I. Richard Christian, dean of Ospringe, being sent to execute some citations of the archbishop at Selling, was set upon by the people there, who placed him with his face to his horse's tail, which they made him hold in his hand for a bridle, in which posture they led him through the village, with songs, shouts, and dances, and afterwards having cut off the tail, ears, and lips of the beast, they threw the dean into the dirt, to his great disgrace; for which, the king directed his writ to the sheriff, to make enquiry by inquisition of a jury concerning it.
Outback Pizza. A little dive out back behind the trading post. Awesome pizza at a reasonable price...
Contact me if you have any questions about this image.
This photo is part of a set. You’re welcome to visit the complete series.
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The Flor da Rosa Castle-Monastery was the Iberian head-quarters of the Malta Order or, the Hospitaller Order of Knight-Monks, which participated in the Jerusalem crusades mainly as medical staff and less as warriors.
Its foundations go back to the 13th century being updated and enlarged through the following centuries. There are three main steps in this evolution. The first is the original gothic castle area in the left part dating from the 13/14th century. The second is the monumental right area with an impressive Gothic/Manuelino style (16th century) with the church reaching a height of 27 meters (about 100ft.). And the third dates from the 17th century. It’s the new rooms for the monks in the back of the monastery which already had by that time a system of air-conditioning!
This order and monastery are closely connected to Portugal’s history because from it came D. Nuno Álvares Pereira, a knight that defended Portugal’s independence in the 1383-1385 crisis, when the Spanish tried to invade Portugal. He defeated a seven times stronger army with only a bunch of peasants and strategy geniality!
Later, in the dynastic crisis of 1580 – 1640, the prior of the order at the time, D. António, appeared as the only candidate to claim the Portuguese throne, but without the success of D. Nuno Álvares Pereira, becoming Portugal occupied by the Spanish for 60 years.
Heavily damaged in the massive 1755 earthquake, it partially collapsed in the 19th century, being rebuilt during the 1940’s. Nowadays it is converted into a Historical Inn of Portugal.
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
President Donald J. Trump shakes hands with an audience member at his address and Executive Order signing on Protecting and Improving Medicare for our Nation’s Seniors Thursday, Oct. 3, 2019, at the Sharon L. Morse Performing Arts Center at The Villages, FL. (Official White House Photo by Shealah Craighead)
So I ordered a good $13 on parts for my GOW King Raven, stryker that will be updated, and some tan plates for my BF MOC. Overall, good buy IMO. Took me hours to find the right store to get everything though :) Back to building!
took this photo for my concentration and it reminded me of the colourful screen when there is nothing on the channel
Jakob is making marks in the new Boden catalogue so we can see his wish-list later. Better being pro-active then having to wear things the parents might like...
We’re continuing to ensure we’re prepared to keep you safe at the thousand-plus large-scale events that we police in Greater Manchester every year with the specialist training of hundreds of our officers.
Our rigorous week-long public order training programme has been nationally-recognised as properly equipping us for a whole variety of events – such as sporting fixtures, festivals, carnivals, and protests – to maintain order in circumstances where there is a risk to ourselves and the public.
Each year we police around 1200 such events in GM that mostly pass without any significant incident; however, we ensure that in the rare instances issues do arise, we have officers specially trained in maintaining order with the tactics and skills to keep the wider public and our officers safe.
As well as putting 500 new officers through their paces every year, we have many more experienced officers who also go through the intensive course to refresh their knowledge and skills so that we have the necessary number of qualified cops to be deployed to such big events.
Chief Inspector Kirsten Buggy, of our Specialist Operational Training, People and Development Branch said: “All our officers will police major events given the nature of serving for one of the largest communities in the country, but we also ensure that a high amount of those officers is trained in using the enhanced tactics that may be needed on some occasions.
“Part of the training our officers do here is very-much a last resort and can seem excessive to some, but we’ve seen in the past how valuably important it is that we can call on such an insurance policy for the rare situations where public order needs to be regained and maintained to keep you safe.
“This is the kind of policing that goes to show just how brave and committed our officers are at being on the front line and doing what they can to keep communities safe from those who may look to cause harm, and year-on-year we’re making sure that more of our officers gain the experience that this vital training can offer to the benefit of us all.”
We’re currently recruiting more officers than ever – fancy joining our team too? Find out how you can here: www.gmp.police.uk/recruitment
(further pictures and information you can see by clicking on the link at the end of page)
History of the Austrian Province of the Order
About four centuries of eventful events
The history of the Order in Central Europe has its roots on the Tiber Island in Rome. There runs the dynamic, just now by the Pope confirmed Hospital Fraternities Order of St John of God since 1584 a Hospital. In this Hospital 1604 some of the staff of Prince Karl I of Liechtenstein, Envoy of Emperor Rudolf II in Rome, that have fallen ill from malaria are so excellently treated, that the prince shall ask the General Superior to send him some brothers for his territory in Lower Austria and Moravia. Those brothers take over in 1605 under the leadership of Fr John Baptist de Cassinetti the hospital to Saint Barbara in Feldsberg, the residence of the prince.
The second step follows with the delegation of Brother Gabriel Ferrara, an in Italy highly respected surgeon, to Vienna. He installs in 1614 on the road "towards Tabor" a small hospital with 20 beds. Through him Vienna became the starting point for further operations. Already in 1615 another house was founded in Graz. This is followed by Prague in 1620 and 1622 in Neuburg an der Donau. Those foundations form the framework for the further expansions of the Order in the countries of Central Europe.
The first generation of the brothers consists primarily of Italians who are struggling with social difficulties. The brothers win but by their exemplary nursing more and more prestige because their hospitals differ significantly from the in this country already existing hospital facilities, predominantly being hostels, retirement homes and infirmaries - as the Holy Spirit hospitals in Vienna and Graz. The branches of the Hospital Brothers are exclusively hospitals and therefore represent, regardless of their size of first 12 to 20 beds, in the countries of Central Europe the first hospitals in present-day understanding. One of the biggest sponsors was Emperor Ferdinand II, in 1624 the Vienna home endowing with the privilege to be allowed to collect alms in all Habsburg lands.
Due to the Thirty Years' War, the construction initially was just tough. In this by wars and pestilence devastated time, the Brothers of Charity are always to be found where their help is desperately needed. Many of them lose, as a result, their lives - as in 1679 with the great plague in Vienna.
Garden front of the Graz hospital in 1790
Establishment of the "Province of St. Michael the Archangel"
The six hospitals, Feldsberg, Vienna, Prague, Graz, Neuburg an der Donau and Triest, 1659 are raised to the province of the holy Archangel Michael. Until that time, still dominate Italians and some Spaniards that provide about half of the brothers in the convents of the Order in the countries of Central Europe. The exemplary commitment of the brethren but is bearing fruits, and many locals are joining the Order. From 1680 to 1700 a total of 165 brothers are making their profession.
At the end of the 17th Century in all plants of the brothers extensions and conversions are necessary. It develops a certain type of building with church, monastery, hospital and pharmacy in a front. The monks themselves are the nurses and surgeons. For internal diseases a postdoctoral secular physician is appointed who has the title "Spitalsphysikus (hospital physician)".
In principle, the sick are cared for free of charge. For daily maintenance ensure the collections. Despite the collection privilege and other privileges, the Order for the maintenance of the patients, for necessary purchases and for structural measures is dependent on contributions of the respective local lords and donations of wealthy nobles as well as civic benefactors.
Heyday
Within a few decades, doubled the number of the hospitals: Münster, Timisoara, Wroclaw, Eger, Neustadt/Silesia and Proßnitz are significant start-ups. The quality of training of the young brothers is leveled to those in the Latin countries, and since 1718 training centers in Prague and Feldsberg (Valtice - Czech Republic) are being built.
In addition to the imperial family and the Prince of Liechtenstein, other noble houses build on their dominions hospitals. The branches of the Order reach at the end of the 18th Century from Westphalia to the territory of today's Romania. The 31 hospitals of the province with about 500 monks represent a nationwide, well organized and cooperatively-led "network of Hospitality".
Towards the end of the 18th Century occur profound changes in the from Vienna led province. The Age of Enlightenment, the Josephinism, the side effects of the French Revolution and the changes in the Napoleonic period shape the processes strongly. 1781 Emperor Joseph II dissolves the German branches outside of the Habsburg patrimonial lands from the Provincial Association. The branches in the Habsburg lands themselves he separates from the Order leadership in Rome. Although he promotes the Order, but it comes to the isolation of the individual convents.
View of the Johannes von Gott Care Center in Kainbach in the 19th century
"Vienna and Graz Province"
1853 the province can again be linked to the General Curia in Rome and to reform-minded brothers in 1859 the Graz Convention is passed. This built in Algersdorf at Graz a convalescent home, which later on develops into the Hospital Graz-Eggenberg. In Kainbach at Graz 1875 a nursing home for the chronically ill is established and in 1876 in St. Veit an der Glan a new hospital built. Thus, the conditions for an own province are given, which in 1879 as the Inner Austrian province to the Sacred Heart of Jesus is established.
Due to the increase of Slovenian brothers in Graz the next step was to build in Kram in Rudolfswerth/Kandia a hospital, which is opened in 1898. From this house with its auxiliary facilities in Vrbinje, Kamnik and Stari Grad develops after the disintegration of the Austro-Hungarian Empire a separate Yugoslav General Delegation, whose existence in 1948 comes to an end by the state confiscation of religious institutions.
Archduke Leopold Salvator visits wounded people in the hospital Graz in 1915 .
Well-trained and recognized personalities lead in this period the Province of Vienna, including Celestine Opitz (1810-1866), who is also a great pioneer of the anesthesia surgery, and his student Johannes de Deo Sobel (1839-1903), who is able to bring the surgery in Prague to the most modern stand. These religious men know how to combine the requirements of progress in medicine with the care of the sick in the sense of the order's founder. The time of the great ancient wards once and for all is over, significant new buildings complement or replace the old hospitals in Vienna, Feldsberg, Linz and Graz.
1914 belong to the Austro-Bohemian Province 15 hospitals with a total of 1,550 beds. However, the World War brought lasting changes, because the majority of hospitals is converted into military hospitals and largely deprived of the power of disposition of the brothers. Due to the going to pieces of the Danube Monarchy the for centuries solid unit with Bohemia and Moravia goes astray, which is 1919 canonically separated, too.
Frater Medardus Oszmeyer treats a patient in the dental clinic in Vienna, 1937
Hardships after the First World War
The Viennese province remain next to the hospital in Vienna Leopoldstadt still the hospital in Linz and the convalescent home in Vienna Hütteldorf. In order to remain Province, in Kritzendorf in 1919 a fourth Convention is built. In 1922 comes the hospital in Eisenstadt because of the integration of the German-speaking areas of western Hungary (Burgenland) to the Vienna province. Only with great difficulty operation in the hospitals can be started. Now that all have to fight for the existence and the old foundation and support funds are worthless, the Order has virtually no resources. The closure of the Viennese house can be avoided only by support from foreign aid agencies. Fortunately, the Vienna City Administration allows an annual public collection.
Soon it comes to the expansion of the province: 1923 through the acquisition of Salzburg's troops Hospital and 1931 by the opening of the Kneipp spa hotel in Schärding. Another convent was founded in Walding at Linz, where a brothers holiday house is installed. As fourth foundation Wien-Gersthof comes along where a maternity ward is taken over and from 1936 on a general hospital is run.
Hospital Bad Kreckelmoos near Reutte in Tirol, 1950
Something similar happens with the Graz province. It can build in 1925 a small hospital in Kreckelmoos near Reutte despite difficult financial circumstances. For the first time gynecological departments in 1926 in St. Veit and Linz are opened. The hospitals of both provinces in this time are literally Hospitals of the poors - the distress in the cities is great, and the brothers themselves are living in modest conditions.
The outpatient clinics, where medical help is available free of charge, are constantly crowded, and also among the hospitalized patients, there are many who are totally destitute and absolutely not are able to pay anything, but nonetheless are looked after free of charge to the best of their knowledge and belief. Especially in Vienna and Graz are - despite of all its own financial woes - even hundreds of hungry people fed daily with a warm meal.
Reconstruction after the Second World War
The next turning point occurs at the time of National Socialism and the Second World War. Except for the Viennese house, all branch offices are expropriated. The main event of this period is the merger of the two in Austria located provinces for "Austrian province" in 1951.
Some facilities have been made soon after the war, so Gersthof 1945, the hospital in Nazareth in 1959, Kreckelmoos 1961 and Hütteldorf 1962. Since then, the brothers lead seven hospitals (Vienna, Graz, Linz, Eisenstadt, Graz-Eggenberg, St. Veit, Salzburg), two nursing centers (John of God Care Center in Kainbach, retirement and nursing home in Kritzendorf) and a spa (Kneipp and health center in Schärding). Since 1978 the Order in Vienna also has its own "school for general health and medical care".
Order and works newly profiled
With the creation of central structures, as in 1975 with the computing center of the province in Eisenstadt, important organizational requirements for responsible economic activity are created. Modernizations concern since the mid-70s all of the facilities. They entail the opening of new departments, and also the appearance of all of the houses changes to this day continuously.
Although traditionally the focus of the work of the Brothers of Charity in the Austrian Province of the Order lies on the hospital sector, becomes the caring for people in the sense of the "option for the poor", ousted from the social center because of special disabilities or by their kind of living increasingly important.
In addition to the traditional forms of hospitality emerge various forms of the so-called "New Hospitality". Socially marginalized groups and self-help groups find in the houses of the Order their nursing and medical home. In addition to traditional outpatient clinics for destitutes (dental clinic and general outpatient clinic in Vienna), in Linz (1993 ) and Vienna (1999) are created outpatient clinics for the deaf and in Vienna a special station for acutely ill Justice prisoners. The latter find here because they are not admitted by most of the Vienna's hospitals because of fear of contact and loss of reputation, the necessary nursing and medical care.
In July 1999, the life-world Schenkenfelden (Upper Austria/Mühlviertel) can, an establishment for the deaf and deaf-blind people with special needs, its work start and 2004 is in Kainbach opened a drug treatment center - for the first time in a Central European religious institution.
"Do good and do it well - for the love of Christ". To his motto of St. John of God, the Austrian Province of the Order feels today so deeply committed as 400 years ago.
www.barmherzige-brueder.at/site/barmherzigebrueder/ordens...
photo shooting 2021
Character: Ereshkigal
Series: Fate Grand Order
cosplayer: Lollii (www.instagram.com/lolliichan/
photo by me
The Singer 44 Red Eye
What a Jewel!
Manufactured in 1936 in Clydesbank, Scotland, this gorgeous quality vintage Singer workhorse is in beautiful working order.
This quality made belt-driven, all-iron-and-steel lass was manufactured at the very height of Singer's Golden Years, when Superior Quality was both expected and the norm.
This Antique Singer Model 66 with her gold red and gold Red Eye decal and beautiful gold Singer decal insignia is a beauty ravishing beauty with a fancy etched Art Deco style nickel silver plated head plate and tail plate. She's got a few minor battle-scars on the top edge, but very few. Somebody loved and cared for this pretty lassie.
The Singer 66 is a gorgeous enameled cast iron machine, all tricked out in her original elegant bright nickle plated detailing and has been entirely cleaned and rewired from top to bottom here in our own Raymond, Maine workshop.
She's been beautifully restored back to her original factory fresh purrrrr-fect running order.
The Singer Model 66 is Serious Machine –
She's all-metal and heavy-duty and powered by a foot-operated control, she features standard 66 bobbin, built bobbin winder, thread cutter, carries a needle Size 8 to Size 22, no problem … and she’ll sew her way through the most delicate of satins and laces to light leathers, canvas, denims and upholstery. What a workhorse! She uses a 15-19" stretch belt. (We'll send her out with a brand new one,)
A solid and reliable machine you will use every day – care for her with a bit of brushing under the plate and a drop or two of oil and she’ll purr for you for a lifetime (or two!) This machine was originally a treadle machine and was wired and converted to electricity in the early 1960s.
The Singer Model 666's Particulars:
Forward gears.
Stitching range from 6 to 30 stitches per inch.
Belt-driven forward .9 AMP Delco AC/DC Motor 115volt Volts, 25 to 75 cycles
She comes with a Universal Foot
Five Singer Bobbins
A Five needle box of Singer needles size 15X1 #14
A brand new Singer belt.
Also included is a CD ROM file with the owner's manual including instructions for attachments and a machine owner's troubleshooting guide.
With this very same sewing machine, your grandmother may have made clothes for your mother's dolls and curtains for your room; perhaps she made her own wedding gown with her as well!
For about the same price as a nightmarish wimpy all-plastic machine from Big Box Store, you can own this spectacular cast-iron-and-steel, belt-driven reliable beauty. She’ll be purring like a kitten when your grandkids are ready to sew and their grandkids, too!
Your lovely antique Scottish Singer Model 66 will come cradled in a sturdy 1960s period Singer carrying case in okay condition.
Erich and Paul with the Washington Wetskins, serving Jell-O shots at the Team DC Fashion Show. Town, 2009 8th St NW, Washington, DC.
Some things are more empty than you wished for, especially on a monday morning.
This is my contribution to Fotosöndag, the theme is "Empty".
This is my first time getting the M4, DP-28, Uzi, and Han Solo's pistol!
Thanks again G.I. Brick for the epic sale!
Note, I also ordered a MMCB trench coat with my gold points.
Lucky Bamboo stalks tied with red ribbon symbolizing fire, Kept on the wooden and glass table, in a glass bowl with water.
Common name: Good Luck Bamboo
Scientific classification:
Kingdom: Plantae
(unranked): Angiosperms
(unranked): Monocots
Order: Asparagales
Family: Ruscaceae
Genus: Dracaena
Species: D. sanderiana
Binomial name: Dracaena sanderiana
If you are looking for a plant that is beautiful, easy to grow and symbolizes good fortune,
a Lucky Bamboo plant is the perfect choice. Known as Lucky Bamboo for centuries, this tough
resilient plant is actually Dracaena sanderiana, a member of the lily family. A tropical plant,
it is native to the rain forests of Cameroon, Africa and Southeast Asia.
Lucky Bamboo and Feng Shui:
One of the most popular feng shui cures, Lucky Bamboo activates stagnant energy and enhances the flow of
positive energy, or auspicious chi, throughout your home or workplace.
An important part of feng shui, lucky bamboo plants are
said to bring good luck and fortune, especially if the plants were given as gifts.
It is important to take proper care of your Lucky Bamboo ensuring its health and vitality.
A strong symbol of good luck, Lucky Bamboo signifies good fortune, health and prosperity.
Used in feng shui, a plant usually has a combination of all the five elements which include:
* Wood - The bamboo plant
* Earth - The stones or pebbles
* Metal - The container itself (if it is made of glass is a metal element) or you can attach a small
metal figure or coin to the container
* Water - The water in which the Lucky Bamboo plant grows
* Fire - A red ribbon tied around the bamboo stalks or the container itself
The Meaning of the Number of Stalks:
Each beautiful arrangement of Lucky Bamboo has a specific number of stalks.
According to traditions dating from the ancient Chinese, the number of stalks in a bamboo arrangement
has a significant meaning and affects different areas of your life.
* One stalk - A meaningful and simple life and overall good fortune
* Two stalks - Happy relationships, luck in love and double luck
* Three stalks - Happiness, prosperity and longevity
* Three stalks with a curly stalk in the middle - Wealth (the curly stalk signifies money)
* Four stalks - Creativity and successful academic achievement and good luck with love
* Five stalks - A balance of good luck in all aspects of life, a life of happiness, each stalk
represents one of the five parts of life.
* Six stalks - A flow of good luck, easy money and wealth from favorable conditions
* Seven stalks - Good luck in relationships; good health
* Eight stalks - Fertility and good luck to thrive and grow
* Nine stalks - Overall good health, prosperity and a successful love life
* Ten stalks - A complete and fulfilling life
* Eleven stalks - General good luck in all aspects of life
* Twenty-one stalks - Offers an all purpose blessing that is very powerful
* A Lucky Log - Lucky Bamboo leaves keep sprouting from the log signifying a strong life.
This is a popular way of wishing someone a strong successful life or a prosperous business.
Lucky or not, bamboo or not, a Lucky Bamboo plant is very elegant and attractive, and extremely easy to care for.
These tough stalks can survive in vases of pure water or in soil, and in a wide variety of light conditions.
Even a poorly kept lucky bamboo plant will live for a long time before it finally succumbs.
Light: Lucky bamboo prefer bright, filtered sunlight, such as found under a rain forest canopy.
Avoid direct sunlight as it will scorch the leaves. They are more tolerant of too little light
than too much.
Watering: Lucky bamboo can grow indefinitely in a simple vase filled with pebbles (for support) and
at least an inch of water. However, they are very sensitive to chlorine and other chemicals
commonly found in tap water. Water your lucky bamboo only with bottled or distilled water,
or tap water that has been left out for 24 hours to allow the chlorine to evaporate.
Healthy lucky bamboo roots are red, so don't be alarmed in a glass vase if you can see red roots.
Finally, good hygiene recommends that you change the water weekly.
Temperature: Lucky bamboo likes warmer temperatures of between 65ºF and 90ºF. Do not place the plants in
front of air conditioning or heating vents.
Potting Media: In addition to water, lucky bamboo can be grown in a well-drained, rich potting soil.
Keep the soil moist, but not soaking.
Fertilizer: Plants grown in water will only need to be fed every other month or so,
using a very weak liquid fertilizer. A single drop of liquid fertilizer is plenty for most
lucky bamboo arrangements. Alternatively, specialty lucky bamboo fertilizers are available.
Curly Lucky Bamboo Stalks
Lucky Bamboo stalks do not naturally grow with curls, spirals or waves. To get straight stalks to grow
into exotic and fancy shapes, growers use special techniques that force the stalks to grow in various
directions.
Dracaena sanderiana is a species of the genus Dracaena. The species was named after the German-English
gardener, Henry Frederick Conrad Sander (1847-1920). It is also known as Dracaena braunii,
Ribbon Dracaena, Lucky Bamboo, Belgian Evergreen or sometimes Ribbon Plant.
In order to get all of the brass to look the same the bathtubs are filled with a TOP SECRET acid solution that will clean and finish the top layer of metal. After the prescribed bathing time has elapsed the models will be removed from the acid bath, rinsed, and dried. Each will be beautiful.
I say "top secret" because each builder and each importer really had their own way of finishing off the brass models before clear coating was applied. Some builders actually electroplated their models to changed the brass color to be more bronze than brass. Others made their products a very bright brass color. Some looked more like gold than brass. The whole idea of this final bath is to remove all of the fingerprints, oil, grime, and excess solder that makes each model look, well, hand made. After the acid-bath and electroplating each model looks as if it was created with a magic wand; not at the hands of factory workers.
All of that magic happens right here and this fellow is very busy on most days inside of the factory. He wears a mask and heavy rubber gloves and boots for good reason. This magic solution is caustic and must be handled with care. This is one of the messiest jobs in the factory and it has to be done with proper care and plenty of ventilation to make certain that the models come out looking fantastic and so that the on-duty staff gets to go home safely each night.
Those two things are VERY important.
You can follow my story about Building Brass Model Trains in the order it was meant to be told in my album: www.flickr.com/photos/jeff_lemke/albums/72157664865492920
Many people call themselves atheists, and it is frequently argued by some that atheism is the only rational viewpoint.
However, it is also often said that there is no such thing as a genuine atheist.
This is supported by the Bible which declares: “the fool hath said in his heart there is no God.”
So which view is correct?
If we give just a little thought to this matter, we can see that there is no argument at all as to whether the qualities and properties usually attributable to God actually exist.
This is certain and beyond dispute.
So really the only disagreement is over the source or origin of these attributes.
Furthermore, we can understand that there are only 2 possible, alternative sources of these attributes.
It is self evident that something material can never come out of (absolute) nothing of its own accord (First Law of Thermodynamics & Law of Cause and Effect). (Something cannot create itself, it would need to pre-exist its own creation to do so).
We know that something material exists (i.e. the universe), therefore something must have always existed, something must be eternal and have had no beginning. This eternal something, can only be:
1. A force or power independent of the material, and thus the Creator of the material, OR
2. The material itself.
So an eternal nature must be possessed by,
EITHER:
1. A Supernatural Power.
OR
2. Matter/energy.
Consequently, all the other qualities, powers and potentialities which exist in the universe must have originally derived from ONE OR OTHER of these two proposed 'eternal' sources.
Some of the qualities existing in the material world.
Laws of Nature, Life, Information & means of information storage (DNA etc.), Consciousness, Intelligence, Design, Order, Motion, Love, Choice, Good, Beauty, Emotion, Kindness, Personality, Morality, Awareness, Justice, Wisdom, Hope, Joy, skill, etc.
There is no disagreement that these qualities are present in the universe.
The only dispute is over the source or origin of these qualities.
THEREFORE ....
Is the stuff of the universe (matter/energy) eternal?
Does this 'eternal matter' intrinsically possess all the above qualities, or the inherent potential to produce them of its own volition?
OR
Is there a power greater than, pre-existing and independent of, the material?
A Supernatural Creator of the material, possessor and originator of all the above attributes evident in the material creation?
IT CAN ONLY BE ONE OR THE OTHER
SO THIS IS THE ONLY DISAGREEMENT, AND IT IS AN AGE-OLD DISAGREEMENT.
No atheist would attempt to claim that mankind is the originator of all these qualities.
We are not eternal, we did not create ourselves or the universe, something greater than us essentially exists.
Is that something a Supernatural Creator God?
Or a purely material power which must intrinsically possess all the qualities, powers & potentialities usually attributed to a Supernatural Creator God?
- - A material god? - - A pagan god!
SO THE CHOICE IS CLEAR,- -
WE MUST FACE THE FACTS! - -
ATHEISM (or even agnosticism) IS NOT AN OPTION.
YOU MUST PAY HOMAGE TO A POWER WHICH IS GREATER THAN YOURSELF,
THAT POWER IS EITHER:
A Creator God as described in the Bible,
OR,
The material pagan god or gods' (represented by natural entities, such as: Mother Earth, Mother Nature, the Sun, the Moon, an 'intelligent' Universe, or idols of stone, wood etc.) which you must necessarily imbue with the SAME ATTRIBUTES.
Atheism = the religion of Pagan Naturalism re-invented.
SO NOW CHOOSE YOUR GOD?
Footnote:
An eternally, self-existent universe, or any uncaused, natural entity with no beginning is not possible.
Matter/energy cannot be eternally existent with no beginning.
Why?
Because all natural things are contingent.
Contingency is an inherent property of all natural entities. They have to comply with the law of cause and effect, so they cannot exist independently of causes.
The nearest you could get to eternally, existent matter/energy would be a very, long chain of causes and effects, but a long chain is not eternally existent, it has to have a beginning at some point. At the beginning there would have to be a non-contingent, eternally existent, first cause. A long chain of causes and effects simply pushes a first cause further back in time, it can't eliminate it.
What about an eternally, cyclical universe?
It is obvious that the idea of the universe simply rewinding itself in a never ending cycle, which had no beginning, is unscientific nonsense. As well as the Law of Cause and Effect - the Second Law of Thermodynamics also rules it out
There is no such thing as a free lunch, the idea of a rewinding universe is tantamount to applying the discredited notion of perpetual motion - on a grand scale, to the universe.
Contingent things don't just rewind of their own accord.
Where does the renewed power or renewed energy potential come from?
If you wind up a clock, it doesn't rewind itself after it has stopped.
The universe had a beginning and it will have an end. That is what science tells us, it cannot rewind itself.
The Second Law of Thermodynamics tells us the universe certainly had a beginning and will have an end. The energy potential of the universe is decreasing from an original peak at the beginning of the universe. Even the most fundamentalist atheists seem to accept that. Which is why most of them believe in some sort of beginning event, such as a big bang explosion.
So an eternally existent, god of 'matter/energy' is demonstrably IMPOSSIBLE... that leaves only one POSSIBLE choice of god - the supernatural, creator God, as described in the Bible.
Essential characteristics of the first cause.
Consider this short chain of causes and effects:
A causes B, - B causes C, - C causes D, - D causes E.
'A, B, C & D' are all causes and may all look similar, but they are not, there is an enormous and crucial difference between them.
Causes B, C & D are fundamentally different from cause A.
Why?
Because A is the very first cause and thus had no previous cause. It exists without a cause. It doesn’t rely on anything else for its existence, it is completely independent of causes - while B, C & D would not exist without A. They are entirely dependent on A.
Causes; B, C & D are also effects, whereas A is not an effect, only a cause.
So we can say that the first cause ‘A’ is both self-existent and necessary. It is necessary because the rest of the chain of causes and effects could not exist without it. We also have to say that the subsequent causes and effects B, C, D and E are all contingent. That is; they are not self-existent they all depend entirely on other causes to exist.
We can also say that A is eternally self-existent, i.e. it has always existed, it had no beginning. Why? Because if A came into being at some point, there must have been something other than itself that brought it into being … which would mean A was not the first cause (A could not create A) … the something that brought A into being would be the first cause. In which case, A would be contingent and no different from B, C, D & E.
We can also say that A is adequate to produce all the properties of B, C, D & E.
Why?
Well in the case of E we can see that it relies entirely on D for its existence, E can in no way be superior to D because D had to contain within it everything necessary to produce E. The same applies to D it cannot be superior to C, but furthermore neither E or D can be superior to C, because both rely on C for their existence, and C had to contain everything necessary to produce D & E.
Likewise with B, which is responsible for the existence of C, D & E.
As they all depend on A for their existence and all their properties, abilities and potentials, none can be superior to A whether singly or combined. A had to contain everything necessary to produce B, C, D & E including all their properties, abilities and potentials.
Thus we deduce that; nothing in the universe can be superior in any way to the very first cause of the universe, because the whole universe, and all material things that exist, depend entirely on the abilities and properties of the first cause to produce them.
So to sum up … a first cause must be uncaused, must have always existed and cannot be in any way inferior to all subsequent causes and effects. In other words, the first cause of the universe must be eternally, self-existent and omnipotent (greater than everything that exists). No natural entity can have those attributes, that is why a Supernatural, Creator God MUST exist.
What about polytheism, can there be more than one God or Creator.
It is patently obvious there can only be one supernatural first cause.
The first cause is infinite - and logically, there cannot be more than one infinite entity.
If there were two infinite entities, for example, A and B. The qualities and perfections that are the property of B would be a limitation on the qualities and perfections of A. and vice versa, so neither would be infinite.
If A & B had identical qualities and perfections they would not be two different entities, they would be identical and therefore the same entity, i.e. a single, infinite, first cause. So there can be only one infinite being or entity, only one supernatural, first cause and creator of the universe.
So when atheists keep repeating the claim - that there is no reason to believe the monotheistic, Christian God is any different from the multiple, gods of pagan religions, it simply displays their ignorance and lack of reasoning.
FOUNDATIONS OF SCIENCE
The Law of Cause and Effect. Dominant Principle of Classical Physics. David L. Bergman and Glen C. Collins
www.thewarfareismental.net/b/wp-content/uploads/2011/02/b...
"The Big Bang's Failed Predictions and Failures to Predict: (Updated Aug 3, 2017.) As documented below, trust in the big bang's predictive ability has been misplaced when compared to the actual astronomical observations that were made, in large part, in hopes of affirming the theory."