William Simonds (October 30, 1822 – July 7, 1859) was an American author who usually used the pen-name Walter Aimwell.

He was born in Charlestown, Massachusetts, and his father died when he was young.

After attending school at Salem and spending some time in learning the jewelry business at Lynn, Massachusetts, he was apprenticed to a Boston printer in 1837. While thus engaged he wrote his first book, "The Pleasant Way" (1841), which was published by the Massachusetts Sabbath-school society. This was followed in 1845 by "The Sinner's Friend," which was also well received.

In December, 1845, he left the printing-office where he had spent nearly nine years, and early in 1846 began the publication of "The Boston Saturday Rambler," of which, after the first six months, he became the sole editor. In November, 1850, "The Rambler" was merged in the "New England Farmer," of which Simonds was general editor until his death. In 1848 he began the publication of a monthly entitled "The Pictorial National Library," but was unable to issue it longer than eighteen months. Mr. Simonds was convinced that he had a mission to perform in writing for the young, and he employed every means in his power to render his tales natural and attractive, and to make them accurate reflections of life. He died in Winchester, Massachusetts.

His chief work is "The Aimwell Stories," written under the pen-name of Walter Aimwell. These stories deal chiefly with New England farm-life. Their titles are:
Oscar; or, The Boy Who Had His Own Way (1854)
Clinton; or, Boy Life in the Country (1853)
Ella; or, Turning over a New Leaf (1855)
Whistler; or, The Manly Boy (1856)
Marcus; or, The Boy Tamer (1857)
Jessie; or, Trying To Be Somebody (1858)
Jerry; or, The Sailor Boy Ashore (1863)

The second book of the series, "Clinton", was published first. Simonds intended to extend the series to twelve volumes, but lived to complete only six. The last one, "Jerry," was left unfinished, and to it is added a memoir of the author.

Besides these books he published "Thoughts for the Thoughtless" (Boston, 1851); "The Boy's Own Guide" (1852); and "The Boy's Book of Morals and Manners" (1855).

Notes

References
Biography from 19th-Century Girls' Series website

External links

1822 births
1859 deaths
American children's writers

William Simonds (author)


Sherman Day (1806–1884) was born in New Haven, Connecticut and died in Berkeley, California. He attended Phillips Academy, Andover and graduated from Yale College, A.B., 1826, receiving the degree from his father, Jeremiah Day (1773–1867), who was president of Yale from 1817–1846. He was also the grandson of the American founding father Roger Sherman.

Biography
After his graduation he lived in New York and Philadelphia for a time, as a merchant. For several years he was in Ohio and Indiana as an engineer. In 1843, he published Historical Collections of the State of Pennsylvania. He came to California in 1849, and engaged in civil and mining engineering at San Jose, New Almaden, Folsom and Oakland.

In 1855 he made for the state a survey of wagon-road routes across the Sierra Nevada; California State Senate, 1855–56; United States Surveyor General, California, 1868–71; original trustees, University of California, Professor, Mine Construction and Surveying.

Sherman Day's Historical Collections of Pennsylvania is considered one of the most important documentations of early histories of Pennsylvania, mostly because it included individual histories for all the counties within the Keystone State. As well, it contained a series of wonderful images (produced by Sherman as well) of all parts of the Keystone State.

"We are more familiar with the history of England, Rome or Greece' and with the career of Alexander, Caesar and Napoleon than with the events that have occurred in our own vicinity. Yes, even in the very fields that we ourselves are tilling."

External links

Rocking Chair
Sherman Day Find A Grave
Obituary of Sherman Day, Class of 1826, in 1885 Yale College Obituary Record
1885 Annual Report, Surveyor General, State of California
Up and Down California 1860-1864
Santa Clara Co. 1. Thompson & West; Day, Sherman, 1806-1884, 1876
Brief History of the University of California
Yale alumni in the Gold Rush
Mission San Gabriel Arcángel - ArcGIS StoryMaps
Sherman Day, New Almaden Mine Main Tunnel Entrance
Watkins # 145 Into the Tunnel
Sherman Day, artist, forty-niner, engineer by Murphy D. Smith

19th-century American historians
19th-century American male writers
1806 births
1884 deaths
American surveyors
Phillips Academy alumni
Writers from New Haven, Connecticut
Yale College alumni
California state senators
19th-century American politicians
American male non-fiction writers
Historians from Connecticut

Sherman Day


Salisbury Plain is in the central southern England covering . It largely lies within the county of Wiltshire, with a little in Hampshire.

The Plain is famous for its rich archaeology, including Avebury and Stonehenge, which are a joint World Heritage Site. The Plain is sparsely populated and is the largest remaining area of calcareous grassland in north-west Europe. The Plain also has arable land, and a few small areas of  beech trees and coniferous woodland.

On the Plain is the British Army's largest training ground in England. It is suitable terrain for tank manoeuvres; buildings such as Imber are used for urban warfare training.

Boundaries
The boundaries of Salisbury Plain have never been defined, and there is some difference of opinion as to its exact area. The river valleys surrounding it, and other downs and plains beyond them loosely define its boundaries.  To the north the scarp of the downs overlooks the Vale of Pewsey, and to the north west the  Avon. The River Wylye runs along the south west, and the River Bourne runs to the east.

Google satellite map centered on Stonehenge:
Access to military site:

References

Wiltshire
Plateaus

Salisbury Plain


Homoiousios ( from , hómoios, "similar" and , ousía, "essence, being") is a Christian theological term, coined in the 4th century to identify a distinct group of Christian theologians who held the belief that God the Son was of a similar, but not identical, essence (or substance) with God the Father.

Overview
It is often claimed that Homoiousianism arose as an attempt to reconcile two opposing teachings, namely, Homoousianism and Homoianism:

 Homoousios is a keyword in the Nicene Creed of the year 325 and means "same substance."  Homoousianism was a continuation of that concept and taught that the Son is of the same (ὁμός, homós, "same") substance as the Father. Consequently, the Son is co-equal and co-eternal with the Father.
 Homoianism, on the other hand, refused to use the term οὐσία (ousía, "essence"). Homoians believed that the Son is "like" or "similar" (ὅμοιος, hómoios) to the Father but subordinate to the Father.

It is then proposed that Homoiousian (similar substance) theology was an attempt to reconcile the Homoousian (same substance) theology with the Homoian notion of similarity.

However, Homoiousianism was "most prominently associated with … Basil of Ancyra" and "the term homoiousios plays no role in Basil's surviving texts," implying that such a compromise was not the purpose.  More recently, Lewis Ayres proposed that Homoiousianism was not merely a compromise but "a significant and persistent strand in earlier eastern theology."

There are indications that this theology was a restatement or development of the theology of Eusebius of Caesarea, as stated in the letter he wrote to his home church after the Nicene Council, to explain why he accepted that Creed:

 Ritter described Homoiousianism "as the right wing of the Eusebian party."
 "Basil … prefers the term 'image of the ousia' to define the Son's relationship to the Father; it is worth noting that this term was favoured by Eusebius of Caesarea … and also is found in the Second ('Dedication') Creed of Antloch 341."

Eusebius was "universally acknowledged to be the most scholarly bishop of his day."

A response to Neo-Arianism

Both Lewis Ayres and R.P.C. Hanson stated that the formulation of Homoiousian theology in 358 by a council of bishops called by Basil of Ancyra was a response to, what Ayres calls, "the emerging shape of Heterousian theology" in the form of the creed of "Sirmium 357," which was based on the teachings of Aetius. Hanson refers to this as "Neo-Arianism" and as "a new and radical theology" that appears for the first time in the extant ancient records in the form of the "Second Creed of Sirmium of 357," afterward approved by a larger synod at Antioch (probably in AD 358). 'Neo-Arianism' may be an appropriate name because it was "a development" of Arius' theology.

"The statement which emerged from this council … marks the emergence of a new and coherent theological point of view. This is the theology of those whom Epiphanius, quite undeservedly, calls 'Semi-Arians', but who are usually today thought of as Homoiousians, a designation which is more accurate."

Doctrine
"The statement which emerged from this council … marks the emergence of a new and coherent theological point of view. This is the theology of those whom Epiphanius, quite undeservedly, calls 'Semi-Arians', but who are usually today thought of as Homoiousians, a designation which is more accurate."

This statement was written by Basil of Ancyra himself and "is of the highest importance for an understanding of Homoiousian theology."  It includes "nineteen anathemas which reveal more clearly the position which Basil is attacking."

Against Homoianism
Homoianism was a dominant Christology during the mid-fourth century. It refused to use ousia (substance) language in the formulation of any statement of faith. Against them, Basil insisted that substance language is necessary to reflect the closeness of the Father and Son expressed by the concepts "Father/Son" and "begotten." He wrote:

 "God must be both Father and creator" (of His Son). "If we remove this resemblance of ousia," the Son is merely a created being; "not a Son."
 Since human sons are like their fathers, the Son of God is like His Father. "The salient irreducible element" in a father/son relationship is "the begetting of a living being that is like in ousia."
 "If the Father gives the Son to have life in himself (John 5:26) … then the Son must have the same life and thus have 'everything according to essence and absolutely as does the Father'." (Lewis Ayres, page152)

Against Homoousianism

It is often claimed that the term homo-ousios in the Nicene Creed means "one substance," namely, that the substance of the Son is one and the same as the Father's substance. It is on this basis alone that we can argue that the Son is co-eternal and co-equal with the Father. However:

 Hanson concluded that "we can … be pretty sure that homoousios was not intended to express the numerical identity of the Father and the Son." (p. 202)
 Philip Schaff stated: "The term homoousion ... differs from monoousion. ... and signifies not numerical identity, but equality of essence or community of nature among several beings. It is clearly used thus in the Chalcedonian symbol, where it is said that Christ is "homoousios with the Father as touching the Godhead, and homoousios with us [and yet individually distinct from us] as touching the manhood."

The idea of "one substance," therefore, developed later. In the Homoousianism of the Nicene Creed, the Son's substance is identical with the Father's, meaning two substances that are identical.

This is based on a material interpretation of the terms "Father," Son," and "only-begotten," as if God has a body and bodily gave existence to the Son, comparable to how human sons are brought forth. Consequently, the Son's substance is identical to the Father's. For example:"Anathema 13 links the error of thinking of the Father/Son relationship in corporeal terms with that of making the Son identical with the Father."Homo-i-ousianism did not accept this notion. In Homo-i-ousianism, the Son is subordinate to the Father. If this is true, then the Son's substance cannot be identical to the Father's. Basil explained:

 "The Son is like the Father in ousia but not identical with him.".
 "As He … was in the likeness of men (John 1:14) … yet not a man in all respects;" "not identical with human nature," for example. He was not born through natural conception, "so the Son … is God in that he is Son of God," was "in the form of God," and is "equal to God (Phil 2:6, 7)," "but not identical with the God and Father."

Anathema 13 "damns him who declares ... that the Son is identical with the Father … This is manifestly directed against N (the Nicene Creed)."

Against Sabellianism
In Sabellianism, the Son is not a distinct Person. Rather, the Father and Son are parts of one Person. Basil responded:"This argument that God must be both Father and creator and that the likeness in ousia is necessary … as a safeguard against Sabellianism: that which is like can never be the same as that to which it is like'."The anathemas also attack the apparent Sabellianism of Marcellus of Ancyra.

Against Neo-Arianism
In Neo-Arianism, which was "a new and radical" (RH, 348) adaptation of Arius' theology, the terms "Father," Son," and "only-begotten" symbolize that the Son is the very image of the Father, but not in a corporeal (material) sense. For that reason, in this view, "the Son is 'unlike' (anhomoios) in ousia to the Father" Ayres refers to this as "Heterousian (different substance) theology." (LA, 149) For example, "Anathema 12 strikes him who declares that the Son's likeness to the Father consists in power but not in ousia."

Homoiousianism was somewhere between the Homoousian (identical substance) view and the Neo-Arian (different substance) view.

Summary
The 55 years of Controversy after the Nicene Creed of 325 revolved specifically around the word homoousios. Since, in the Nicene Creed, this term was an interpretation of the term "begotten," the differences between the various Christological views are essentially different interpretations of the terms "Father," "Son," and "only-begotten." These interpretations result in different views with respect to the substance of the Son, on the basis of which the five views may be summarized:

 Sabellianism = One and the same substance
 Homoousian = Distinct but identical substance
 Homoiousian = Similar in substance
 Neo-Arianism or heteroousians = Unlike in substance
 Homoianism refuses to refer to substance.

Conclusion
The Homoiousians took a stance between that of the Homoousians, and heteroousians (meaning 'different substance', also called Anomoeans) such as Aëtius and Eunomius. At a council in 358 at Sirmium, at the height of the movement's influence, the claim was made that the Son is "like [the Father] in all [respects]" (, hómoion katà pánta), while the use of  (ousía) or any of its compounds in theological discussion was strongly criticized but not abandoned, and the heteroousians were anathematized. This compromise solution, which was satisfying to both the Homoians and the Homoiousians, deliberately set out to alienate the more extreme Neo-Arians (heteroousians). It was successful in this intent but it remained as illegitimate in the eyes of the pro-Nicenes as ever and Basil of Ancyra declared that "that which is like can never be the same as that to which it is like".

The term "homoiousios" was also preferred by many Origenists over the term "homoousios" because they felt it left "more room for distinctions in the Godhead". Another consideration may have been the association of the latter term with Paul of Samosata and with Gnosticism's Platonic chain of being.

The end of Homoiousianism
"In AD 359 Constantius decided to emulate his father's action in calling Nicaea and summon a general council. … A small group of bishops met at Sirmium to draw up a draft creed for discussion. Those present included not only Basil, but also some who were far more suspicious of ousia language. The creed on which they finally agreed … asserts that all ousia language should be avoided. … … Thus, although Basil of Ancyra was influential with the imperial authorities at one point during 358–9, it was not for long, and he never seems fully to have overcome long-standing Homoian influence at court."

Constantius was becoming somewhat hostile to the influence of all of the new movements which had sprung up after the Nicene council. The result was that the Homoiousians disappeared from the stage of history and the struggle to define Church dogma became a two-sided battle between the Homoousians and the Homoians.

Proponents of this view included Eustathius of Sebaste and George of Laodicea.

Continued into Pro-Nicene theology
It is, however, not quite true to say that Homoiousianism died with Basil of Ancyra's fall from grace. Basil of Caesarea is regarded by some as "the architect of the pro-Nicene triumph" and "it has been traditional to speak of Basil as initially a Homoiousian." "We never encounter Basil as a partisan for a distinct Homoiousian party." However:"In the early and mid-360s we still find Basil discussing theological topics with those whom we can broadly term 'Homoiousian'. We may even think of Basil's major dogmatic work, the Contra Eunomium, as the logical conclusion of one strand of Homoiousian theology."

"Around 360," "Basil lets us know his preference for the phrase ('invariably like according to essence') to describe the relationship of Father and Son." This is similar to the standard Homoiousian phrase "similar substance." He has a "preference for Homoiousian-sounding language."

"In Letter 361 … he does not yet articulate his mature distinction between a unitary shared nature at one level, and the personal distinctions of Father, Son, and Spirit at another. Basil still seems to view the relationship between Father and Son in a fundamentally Homoiousian way." "It is only in the next few years that Basil will move towards the distinctions with which he is often identified."Furthermore, both Hilary, the "standard-bearer for the pro-Nicene cause" in the west and Athanasius defended Homoiousianism:"In ... the De synodis, Athanasius" claims that he and the Homoiousians "fundamentally teach the same doctrine." He "reaches out to the Homoiousians by attempting to refute their objections to Nicaea's two uses of ousia language, 'of the Father's ousia' and homoousios."

"Just as Athanasius saw grounds for a rapprochement between himself and the Homoiousians, Hilary saw the same."

Background
During the period of the development of Christian doctrine and refinement of Christian theological language which ran from AD 360 to 380, the controversy between Arianism and what would eventually come to be defined as catholic orthodoxy provoked an enormous burgeoning of new movements, sects and doctrines which came into existence in the attempt to stabilize and consolidate a unique and universal position on complex and subtle theological questions. One of the central questions concerned the nature of God and the fundamental character of his relationship with his Son Jesus Christ as the preexistent Logos. This controversy was called the "trinitarian controversy" because it involved solving the riddle of how it was possible that God the Father, His Son Jesus the Word, and the Holy Spirit could be one God. The dominant position among Christian theologians at this point in history was the doctrine of homoousianism, articulated and fiercely defended by Athanasius of Alexandria, according to which Father and Son were identical in essence, divine identity, attributes and energies, and that any deviations from this orthodoxy were to be considered heretical departures from apostolic faith and worship. The Homoians, however, had a powerful ally on their side in the person of Emperor Constantius II.

References

Bibliography

External links
 .

Christian movements
Christian terminology
Trinitarianism
Nature of Jesus Christ

Homoiousian


Lloyds Bank California was a wholly owned subsidiary of Lloyds Bank Plc in the United Kingdom from 1974 to 1986. Throughout its existence, the U.S. retail banking operation functioned as an autonomous unit of the Lloyds Bank Group, alongside Lloyds Bank International and the National Bank of New Zealand.

Lloyds Bank California was a commercial bank with a state charter, headquartered in Los Angeles, supervised by the Federal Deposit Insurance Corporation. Formerly the First Western Bank and Trust Company, which traced its origins to 1808, it was sold to Golden State Sanwa Bank in 1986.

History

1970s
In 1974, London-based Lloyds Bank Limited acquired the 94-branch First Western Bank and Trust Company from World Airways, Inc. of Oakland, California, at a price of US$115 million. The Delaware-registered holding company, Lloyds First Western Corporation, was formed to facilitate the purchase. In accordance with the Group's policy of non-participation in consortium banks, Lloyds Bank California relinquished its holding in London Interstate Bank in 1975.

First Western, a state-chartered bank which traced its history back to 1808, had been owned by World Airways since 1968, when its assets were approximately $900 million. At the time of the acquisition by Lloyds Bank, it ranked eighth-largest among Californian banks with assets of $1.3 billion.

Further expansion occurred in 1976, when Lloyds Bank California acquired First State Bank of Northern California, which had been formed in San Leandro in 1962, adding another four branches which were rapidly integrated to the network.

During the course of 1977, Lloyds Bank California developed two programs to expand its field of activities and add to the services offered to customers. It entered into the equipment leasing business to take advantage of the rapidly expanding volume of industrial equipment leasing which had occurred within the U.S. and also completed preparations to establish a mortgage banking department, to engage in the growing residential mortgage market by making long-term mortgage loans to be sold to institutional investors and serviced by the Bank.

The Bank opened its 100th branch office in 1979 and commenced work on a new computer and operations center, designed to accommodate 900 staff, enabling the centralization of many of its support functions.  In order to meet the need of the local market, drive-up cashier tills were long incorporated into the design of many of its offices. This service was available at more than 50 per cent of  branches, many of which had multiple lanes, with up to 40 per cent of the business at a branch conducted at a drive-up window. In 1979, Lloyds Bank California also installed its first online cash dispensers at branches in the San Francisco area.

1980s
Plans to enter the growing markets of San Jose in northern California and Newport Beach in the south finally materialized in 1980. In addition, several offices were re-located, including the northern California administrative headquarters in San Francisco. By the end of the year, a new 205,000-square-foot operations center in the center of the Los Angeles financial district was fully functional, reflecting the Bank's growing importance. The operations center began automation, converting all systems to the IBM computer in 1981, and, by early 1982, the Bank's ATM network was doubled in capacity.

Business was boosted by the Lloyds Privilege Banking program in 1983, a package of revolving lines of credit, investment facilities and advice, pension and retirement savings plans, financial planning and trust services and real estate and home loans. Changes in banking regulations and advances in technology gave customers access to a whole range of financial products from a single source. Lloyds Bank California joined with 11 other financial companies in 1984, as founder members of the Star System ATM network and computerization made possible a new personalized financial planning package for wealthy people.

In 1985, Lloyds Bank announced its intention to dispose of the share capital of Lloyds Bank California, which had produced below-average returns for the Group, deciding to concentrate its resources in the U.S. on its successful and profitable corporate business, based in New York. Lloyds Bank California's 88 branches and $3 billion in assets was divested to Japanese-owned Golden State Sanwa Bank for a $263 million cash consideration in 1986, to form Sanwa Bank California. Sanwa Bank KK had established an agency in California in 1953 and a subsidiary in 1972. It acquired Charter Bank in 1973 and merged with Golden State Bank, one of the oldest financial institutions in California, in 1978. In 2001, Sanwa Bank California acquired Tokai Bank of California becoming United California Bank, before being merged into and subsequently operated as part of Bank of the West from 2002.

See also

Bank of London and South America
Bank of London and Montreal
Lloyds Bank Canada
Sabadell Solbank

References

Lloyds Banking Group
Banks established in 1974
Banks disestablished in 1986
Defunct banks of the United States

Lloyds Bank California


William Booth College on Champion Park, Denmark Hill in the London Borough of Southwark, is the headquarters of The Salvation Army leadership and officer training which delivers education and training programmes for the United Kingdom. Designed by Sir Giles Gilbert Scott, the college is a memorial to William Booth.

The college has been listed Grade II on the National Heritage List for England since September 1972.

History and opening
The college was proposed by William Booth's son Bramwell just after his father William's death, as a tribute to him. On 8 July 1929, the college was officially opened by HRH Prince George. The foundation stone was laid in 1928 and the college was completed in 1932.

Renovation
In 2010, the college went under repair in many areas due to subsidence and the interior was in need of updating. By 2012, the renovation was completed and most of the interior was brought up to date.

The building

The main building consists of an Assembly hall which is used on Sundays for the main services as well as other events. There is a library and a museum which visitors can access. The lounge area, known to the residents as The Hub is a single-storey development which links the Assembly hall to the main entrance. This provides cadets with a "friendly" free-time space.

The Canteen area is situated in a separate block. Adjacent to the canteen is a function room which is used to host social and fundraising events put on by the college.

Accommodation
The accommodation varies; while some flats may have up to three bedrooms, others may only have one. Most of the guest accommodation is in Blocks 3 and 4 at the college.

Training
The training Cadets will usually stay at William Booth College for two years while they complete their leadership or officer training. If they are newly appointed they might go back to the college before their second Salvation Army appointment with a new corps.

References

Buildings and structures in the London Borough of Southwark
Buildings and structures completed in 1932
Camberwell
Educational institutions established in 1929
Giles Gilbert Scott buildings
Grade II listed buildings in the London Borough of Southwark
Further education colleges in London
Salvationism in England
The Salvation Army
Art Deco architecture in London
1929 establishments in England

William Booth Memorial Training College


Coop Himmelb(l)au (A pun meaning Coop Sky Building and Coop Sky Blue) is an architecture, urban planning, design, and art firm founded by Wolf D. Prix, Helmut Swiczinsky, and Michael Holzer in Vienna, Austria, in 1968.

History
Coop Himmelb(l)au was founded in 1968 by Wolf D. Prix, Helmut Swiczinsky and Michael Holzer in Vienna and has been active in the fields of architecture, urban planning, design and art ever since. In 1988 a second studio was opened in Los Angeles. Further project offices are located in Frankfurt, Germany and Paris, France.

The architecture studio Coop Himmelb(l)au is now run by Wolf D. Prix, Harald Krieger, Karolin Schmidbaur and project partners. The project partners include Michael Beckert, Luzie Giencke, Andrea Graser, Helmut Holleis, Markus Pillhofer, Markus Prossnigg, Wolfgang Reicht, Frank Stepper and Michael Volk. Michael Holzer early left the office in 1971. Helmut Swiczinsky retired from operational business in 2001, and his final retirement was in 2006. Wolf D. Prix heads the studio as Design Principal / CEO. From 2000 to 2011 Wolfdieter Dreibholz was managing director and partner of Coop Himmelb(l)au. Harald Krieger became partner and managing director of COOP HIMMELB(L)AU Europe GmbH in Frankfurt am Main in 2003. In 2011 he also took over the financial management of the studio as CFO. Karolin Schmidbaur became a partner in the office in 1996 and she is currently the design and managing partner of the office in Vienna (since 2009) and head of the studio in Los Angeles (since 2003).

The group's works were featured in the Museum of Modern Art's Deconstructivist Architecture exhibition in 1988, curated by Philip Johnson and Mark Wigley. As a result, Coop Himmelb(l)au was henceforth included in the group of deconstructivist architects. The bureau never officially included itself in this group. However, certain working practices, such as collage, and the architectural language show similarities with other architects in this direction.

World-renowned institutions such as the Getty Center in Los Angeles, the Museum of Applied Arts, Vienna (MAK) and the Centre Pompidou show works by Coop Himmelb(l)au in their permanent exhibitions. In 1996, Coop Himmelb(l)au was invited to represent Austria at the 6th International Venice Biennale. Since then, the office has been represented there regularly and has presented projects such as the Musée des Confluences in Lyon and the Guangzhou Opera House. The Musée des Confluences in Lyon was also presented from 2002 to 2003 at the Latent Utopias exhibition in Graz. Coop Himmelb(l)au was also represented several times in the Aedes East Gallery in Berlin, for example in the exhibitions Skyline 1985, The Vienna Trilogy + One Cinema 1998 and in an exhibition for the competition for the BMW Experience and Delivery Center in 2002. In In the same year Coop Himmelb(l)au was present at the 8th Architecture Biennale in Venice with the BMW Welt projects and a design for the new World Trade Center. In 2007/2008 the office was the subject of the exhibition COOP HIMMELB(L)AU. Beyond the Blue of the MAK in Vienna. At the 11th Architecture Biennale in Venice, Coop Himmelb(l)au was represented with two contributions: Astroballon 1969 Revisited – Feedback Space in the Arsenale and Brain City Lab in the Italian Pavilion. In 2009 the exhibition COOP HIMMELB(L)AU. Beyond the Blue could be seen at the Wexner Center for the Arts, Columbus (Ohio).

Coop Himmelb(l)au was responsible for the design of several exhibitions, for example Paradise Cage: Kiki Smith and Coop Himmelb(l)au, which was shown in 1996 at the Museum of Contemporary Art, Los Angeles. One of the best-known is the exhibition Rudi Gernreich: Fashion will go out of Fashion from 2000 for the Styrian Autumn in Graz, which was later shown in Philadelphia.

In January 2022, the firm's partners were sanctioned by the president of Ukraine for illegally doing business in the Russian-occupied Crimean peninsula.

Selected projects

 Villa Rosa, Wien (1966–70)
 Rooftop Remodeling Falkestrasse, Vienna, Austria (1983–88)
 Academy of Fine Arts Munich (1992/2002–05)
 Groninger Museum, Groningen, Netherlands (1993–94)
 Gasometer, Vienna, Austria (1999–2001)
 BMW Welt ("BMW World"), Munich, Germany (2001–07)
 Akron Art Museum addition, Akron, Ohio, U.S.A. (2007)
 High School for the Visual and Performing Arts with HMC Architects (Los Angeles Area High School #9, California, USA) (2002–08)
 Busan Cinema Center, Busan, South Korea (2008–2011)
 Musikkens Hus in Aalborg, Denmark (2010–2014)
 The New European Central Bank in Frankfurt (2010–2014)
 Musée des Confluences, Lyon, France (completed 2014)
 Museum "Paneum" in Asten, Austria (2010–2017)
 Alban Berg Monument, Vienna, Austria (2015–2016)

Awards
 2008 RIBA European Award for BMW World
 2005 American Architecture Awards
 The Chicago Athenaeum, Illinois
 Akron Art Museum, Ohio, USA (2001–2006)
 2004 Annie Spink Award for excellence in architectural education, RIBA, London, UK
 2002 Gold Medal for merits to the federal state of Vienna, Austria
 1992 Schelling Architecture Prize

See also
 Deconstructivism

References

External links
 Official site
Coop Himmelblau architectural models and drawings for five projects, 1983–1995, Getty Research Institute, Los Angeles. Accession No. 2002.M.2. The five projects are: Open House, Malibu, California, 1983-circa 1990; Rooftop Office Remodeling, Vienna, 1983–1989; City Plan for Melun Sénart, France, 1987; Rehak House, Malibu, California, 1990-circa 1995; and Anselm Kiefer Studios, Buchen, Germany, 1990 and Barjac, France, 1992.

Deconstructivism
Architecture firms of Austria
!
Honorary Fellows of the American Institute of Architects

Coop Himmelb(l)au


James Wallace Quinton  (1834–1891) was a British colonial administrator who served as Chief Commissioner of Assam from 1889 until his death. He was murdered by a hostile crowd whilst trying to impose British rule in the sovereign state on Manipur.

Life
Quinton was born the son of a wine merchant in Enniskillen, County Fermanagh, Ireland, and was educated at Trinity College, Dublin, and graduated BA in 1853. He subsequently served as secretary and president of the University Philosophical Society.

Having been appointed to the Bengal civil service in 1856, he served in the North-West Provinces and Oudh until 1875, when he officiated for two years as judicial commissioner in Burma. Returning to the North-West Provinces in 1877, he was appointed magistrate and collector of the Allahabad district in April 1877, and officiating civil and sessions judge in April 1878. He was on special duty in July 1878 at Naini Tál as a member of the North-West Provinces famine commission. He afterwards served as commissioner in the Jhánsi and Lucknow divisions, and in February 1883 was appointed an additional member of the governor-general's council, an office which he held in 1884, and again in 1886 and 1889. In the earlier of those years he was an ardent supporter of Lord Ripon's policy, which the majority of Anglo-Indians strongly disapproved. In 1884 he was appointed commissioner of the Agra division, and became a member of the board of revenue in 1885. He served as a member of the public service commission in 1886. He was gazetted CSI in 1887, and was appointed chief commissioner of Assam on 22 October 1889.

In March 1891, owing to a rebellion having broken out in the small native state of Manipur, led by two of the younger brothers of the rájá, who abdicated and took refuge at Calcutta, Quinton was sent to Manipur with an escort of five hundred Ghurkhas, and with instructions to recognise as the ruler of the state the second brother, who was acting as regent, and to arrest one of the younger brothers, Tikendrajit. Quinton reached Manipur on 22 March, and at once summoned a durbar, at which he intended to arrest the sínapati. Tikendraji, did not attend, and upon an attempt being made on the following day to arrest him in the fort, resistance was met by the Manipur troops, and was followed by an attack upon the British residency and camp, attended by considerable slaughter. Quinton thereupon offered to treat with the rebels, and was induced to repair to the fort, accompanied by Frank St. Clair Grimwood, the political agent, by Colonel Skene, the officer commanding the Ghurkhas, and by two other officers, all without arms. Immediately on their arrival they were taken prisoners and murdered. Quinton's hand was cut off, his body hacked to pieces, and his dismembered limbs thrown outside the city walls to be devoured by pariah dogs. Manipur was subsequently retaken by a British force; the sínapati was hanged, and the regent deposed. A young boy belonging to the family was recognised as rájá, and during his minority the government of the state was entrusted to a British officer as political resident. Pensions of 300l. and 100l. a year respectively were granted to Quinton's widow and mother. Ethel Grimwood was declared the hero of the event and she received over £1,000 and £140 per year.

References

1834 births

1891 deaths

Administrators in British India
Alumni of Trinity College Dublin
Companions of the Order of the Star of India
Governors of Assam
People from Enniskillen
Judges from British Burma

James Wallace Quinton


Colonel Robert Frederick Ratcliff   (1867 – 19 January 1943) was an English brewer, Territorial Army officer and politician who represented Burton from 1900 to 1918.

Born in Burton-on-Trent, Ratcliff was the son of Robert Ratcliff and his wife Emily. His father was a brewer in the partnership of Bass Ratcliff and Gretton and lived at Newton Solney in south Derbyshire. He was educated at Rossall School and Cambridge University. Ratcliff followed his father into the brewery and was also an active member of the territorial reserve. He was commissioned into the 2nd Volunteer Battalion of the 5th Staffordshire Rifle Volunteer Corps on 19 March 1887, as a Second-Lieutenant serving with "B" Company at Burton. He was promoted to lieutenant on 27 July 1889, captain on 23 January 1892, and major 18 July 1900.

In 1900, Ratcliff was elected as Liberal Unionist Member of Parliament for Burton. With the reformation of the Territorial reserves he became honorary lieutenant-colonel of the 6th North Staffordshire Regiment on 21 September 1907 and succeeded John Gretton as lieutenant-colonel in command of the 6th North Staffords on 18 November 1909. In 1912 he changed his parliamentary allegiance and became Conservative MP for Burton.

On the outbreak World War I the reserves were mobilised, and on 20 May 1915, he took command of the 1/6 North Staffordshires. The battalion saw heavy fighting in the Battle of Loos at the Hohenzollern Redoubt. Ratcliff was made a Companion of the Order of St Michael and St George in the 1916 Birthday Honours for his services in the war.

Ratcliff gave up his parliamentary seat in 1918. He maintained his links with the Territorial Army and when it was reformed in 1921, Ratcliff was again in command of the 6th North Staffords until 1924. He was on the committee of the County Territorial Army Association from 1922 to 1925. He served as High Sheriff of Derbyshire in 1929. Among his charitable activities, he built the village hall at Newton Solney.

References

1867 births
1943 deaths
English businesspeople
English brewers
Liberal Unionist Party MPs for English constituencies
Conservative Party (UK) MPs for English constituencies
UK MPs 1900–1906
UK MPs 1906–1910
UK MPs 1910
UK MPs 1910–1918
North Staffordshire Regiment officers
People educated at Rossall School
British Army personnel of World War I
High Sheriffs of Derbyshire
Companions of the Order of St Michael and St George

Robert Ratcliff


The Porcelain Tower was a giant porcelain-covered pagoda (Chinese tower) in Nanjing, China. It was destroyed, but a copy has been built beside the Qinhuai River.

The first tower was planned by the Yongle Emperor of the Ming family of rulers in the early 1400s. It was built under his grandson the Xuande Emperor as part of his work on the Great Bao'en Temple between 1428 and 1431. It was 30meters (97feet) high and had 9 floors. The top of the tower had a golden pineapple. This first porcelain tower was destroyed by the Taipings in 1856.

After Deng Xiaoping's Opening Up Policy made China richer, a successful businessman named Wang Jianlin gave Nanjing 1,000,000,000 in 2010 to rebuild the Porcelain Tower. The copy and the park around it opened in December 2015.

Buildings and structures in Nanjing
Towers in China
15th-century buildings and structures

Porcelain Tower