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Wheel Details
Brand: COR Wheels
Wheel Model: Precise Super Concave
Series: Super Concave
Available in
Diameters: 20″, 22″
Widths: from 7.5″ to 13″
Contact Info
Web: www.corwheels.com/precise-super-concave/
Phone: 305.477.5850
Email: info@corwheels.com
Stay in the loop
This is a photo of the Jens Olsen World Clock at Copenhagen City Hall. It is the world's most precise mechanical clock and second only to Atomic Clocks for accuracy. It also has the slowest turning gear in the world.
Wheels: COR Precise w/ Step Lip
Finish: Matte Anthracite Face with Matte Black Windows and Hand-brushed Powder Coat Clear Step Lips
Front Wheels: 22.95
Rear Wheels: 22x11
Front Tires: 255/30R 20
Rear Tires: 315/25R 22
More Details: www.corwheels.com/precise/
Become our fan on facebook: www.facebook.com/CORForged
Featuring the world’s leading customized bikes and offering the largest prize purse of any builder competition on earth, the Ultimate Builder Custom Bike Show Presented by J&P Cycles offers you direct access to the foremost custom competition on the planet. Check out jaw-dropping designs, unbelievably exact engineering and painstakingly precise paint-jobs in this premier head-to-head motorcycle matchup.
Photo publictaire America Hoist & Derrick - la date précise n'est pas connue.
American Hoist & Derrick promotional photo - unknown timeline.
IMAGE INFO
- Precise location unknown - if someone with knowledge of where and what hotel this may have been at the time, I would appreciate the feedback!
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SOURCE INFO
- Taken by my late father-in-law, Australian Army Driver Tom Beazley of 1/2 Movement Control Group, Middle East Headquarters (Cairo), 2nd Australian Imperial Force while on short leave using a Kodak 120 roll-film folding camera.
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PROCESS INFO
- Original poor quality B&W image was digitized using a Canon Canoscan 8800F scanner.
- Latest version colourized & enhanced using ChatGPT+ AI, Topaz Gigapixel AI, Skylum Luminar Neo AI & Adobe Photoshop CS2 softwares.
Heaven & Earth
1818-J-I Todds Lane, Todd Center, Hampton, VA
This location opened in 2009 and was originally located here.
Space J was originally JoAnn's Video, which opened in 1989. It became Audiophonics in the mid 1990s and Precise Auto Sounds in the mid 2000s.
Space I was originally Anthony's Cleaners, which opened in the late 1980s. It became a Wellworth Cleaners in March 1995, which was originally located here. It closed in the mid 2000s.
START
being able to recount things, immediately after thinking them, with exactness.
Thought process, illustration map, playground
illustrator
scanning a drawing from my sketchbook, I place my sketch upon the vast space of white that is the illustrator pasteboard. I trace the drawing, perfecting the curves, straightening, reducing, minimalising, precise-ing--all lines, eliminating any shade--to a 0.5pt stroke.
Focusing on a particularly enjoyable piece of the illustration, a flourish cap-thing, I began a tangent into a thought process that evolved to the right, then down.
And so as it is written, a map of my thoughts.
STOP
Foto di Barthélemy Aupetit
I BLACK WIZARD da Vancouver sono anzitutto una live band: scendono dal loro furgone degli anni Settanta solo per suonare e pisciare. Inutile cercare definizioni precise per il gruppo (stoner, doom, psych, heavy metal…) senza tener conto della componente retrò e garage della sua musica. I Black Wizard, infatti, abitano un passato ideale dove generi e sottogeneri dell’hard rock non sono ancora nati o - se proprio uno insiste - vanno ancora alle elementari (ma già fumano), per questo possiedono l’heaviness, ma anche l’immediatezza del vecchio rock’n’roll, e proprio per effetto di questo mix loro quattro sul palco sono imperdibili.
Bandcamp > goo.gl/mEJ5oG
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I PASTOR, se potessero, come genere sceglierebbero direttamente “1971”, magari perché è l’anno del primo disco dei Pentagram. I patiti di certi suoni, infatti, nel sangue di questi austriaci troveranno quantitativi maggiori di doom (o proto-doom) rispetto a quelli che scorrono nelle vene dei Black Wizard, ma saranno d’accordo con tutti gli altri sul fatto che siamo di fronte a un’accoppiata ideale per un tour. Ne converrete pure voi. Vi aspettiamo.
Bandcamp > goo.gl/Flr8vz
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Dopo i gruppi, tocca a dj Sordo.
*** English ***
BLACK WIZARD are a live band in every sense of the word, they leave their 70’s tour van only to perform or pee. No point in trying to label their music (stoner, doom, psych, heavy metal…) without taking into account its retrò and garage components. The band still lives in those blessed years when genres and subgenres of hard rock were yet to be born, combining both the heaviness and the directness of the old school rock’n’roll. In short, you don’t wanna miss these four on stage.
Bandcamp > goo.gl/mEJ5oG
PASTOR, if they could, would define their genre “1971”, perhaps because it’s the year when the first full length of Pentagram was released. Their sound, in fact, is characterized by more doom (or proto-doom) notes compared to that of Black Wizard, with two bands nevertheless marrying perfectly to result in an outstanding tour material. Come see yourself.
Bandcamp > goo.gl/Flr8vz
Public Domain Book: The history of magic : including a clear and precise exposition of its procedure, its rites and its mysteries
by Lévi, Eliphas, 1810-1875
Published 1922
I had witnessed a Shikra (Accipiter badius, also known as Little Banded Goshawk) hunting a tiny White-Rumped Munia (Lonchura striata, also known as White-Rumped Mannikin) on 16-Jan-16 in Vedanthangal Bird Sanctuary. It had influenced me with surprise, shock, sadness and of course awe. The emotional concoction has come out as a 16-line Tamil Venbaa verse!
This is what happened (especially for those who do not know to read Tamil): While shooting for birds in a paddy field in Vedanthangal, was surprised to see about 5 White-Rumped Munias chirping happily around me in a thorny bush about 3 to 4 feet away from me. In fact, a couple even did come close to my hand's length. I started to wonder how did they trust me so much.
Just then, all of these munias took off and flew towards western direction. Just then, a Shikra attacked it from south in an almost 90-degree tangent to their flight path. Shikra did hit one of the 5 munias that were quick enough to maneuver and change the path. Was witnessing all this that happened in a matter of second while standing in the paddy field path.
The bird that was hit fell down in the paddy field and was flapping its wet wings. The field was filled with water for growing paddy crops, which were laid out in neat rows and were strutting out of water like short grasses (about a feet tall). Instinctively, I moved and tried to enter into the damp paddy field to save the possibly wounded bird.
However, in the next second or so, the shikra did a wonderful U-turn in mid-air and swooped down on to the struggling bird, picked it in its talons and flew to another path between the fields, which was about 30 meters from the spot where I was standing. Perhaps it was catching its breath. After all, shikra is a falcon and these raptors are cheetahs amongst birds, but many times faster and more efficient! After about half a minute, the pale colored shikra took off with the dark colored prey in its talons.
Ever since humans evolved the capacity to question and wonder, they have looked up to the sky above and attempted to understand the mysteries of the world. Thousands of years of increasingly precise measuring and modeling have revolutionized humanity’s understanding of the sky. We now know we are but a small, delicate world, one of many in a vast universe of planets, but unique as the only known abode of life. Seeking to understand this cosmic loneliness, we look out to deep space to try to understand the other worlds we know of in our cosmos, which has given us new insights into what makes Earth habitable. We can now improve our models of the universe to understand the composition of these other worlds and ask if they could also become new homes for humanity, but we can also turn gaze in space back to Earth to try to understand how we can restore our own planet.
Photo: tom mesic
Epipogium aphyllum Sw., syn.: Satyrium epipogium L.
Ghost orchid, DE: Blattlose Widerbart
Slo.: brezlistni nadbradec
Dat.: Aug. 1. 2016
Lat.: 46.41 Long.: 13.75 (coordinates are not precise)
Code: Bot_994/2016_DSC4325
Habitat: steep mountain slope, southwest aspect, mixed Fagus sylvatica and Picea abies wood, under beeches; associated with Yellow bird's-nest (Hypopitys monotropa), Yellow coralroot (Corallorhiza trifida), Red Helleborine (Cephalanthera rubra) and Broad-leaved helleborine (Epipactis helleborine aggr), in shade, calcareous ground, on places with little or no ground vegetation, partly protected from direct rain by tree canopies, average precipitations ~3.000 mm/year, average temperature 2-4 deg C, elevation approximately 1.200 m (4.000 feet), alpine phytogeographical region.
Substratum: loose hummus soil.
Place: Trenta valley, near Vršič pass road, southwest slopes of Mt. Prisank, 2.547 m (8.357 feet), East Julian Alps, Posočje, Slovenia EC.
Comment: It is always a happy event to see this legendary rare, mysterious and highly endangered wild orchid. This is particularly so, because even if one knows exactly where and when to search for it, it doesn't appear every year. Sometimes, searching can be of no avail for several consecutive years. I've been following its occurrence at these two sites for eight years now. The best blooming occurred in 2008 and much weaker in 2011. Next years there was nothing to see. In 2015 I found 16 plants in bloom and in this year there were about the same number at the first spot and only a single plant on the second spot. However, several have just protruded the ground surface and it seems possible that some more will appear in the next days.
This achlorophyllous (having no chlorophyll), mycoheterotrophic (getting at least some part of its food from parasitism upon fungi) (not saprophytes! as frequently stated, see: Ref.:8), Euro-Asiatic plant, mostly living underground, has disappeared already from many places in Europe. O. Sebald et al. (1998) reports about a place in Baden-Württemberg, DE, which has been occasionally monitoring now for almost 80 years. Sources from 1935 talk about "thousands of blooming plants". The place was extensively studied again in 1996. Population found counted only 18 blooming plants. Drawings of the plants from 1935 show large groups of plants with up to 15 flowers per stem. In 1996 ten of 18 plants found had only a single flower and the highest number of flowers found was three - on a single plant. The main reason for this drastic decline seems to be nitrogenized soil through polluted air. Obviously no local protection means can help against polluted air.
Protected by Uredba o zavarovanih prosto živečih rastlinskih vrstah, poglavje A, Uradni list RS, št. 46/2004 (Regulation of protected wild plants, chapter A, Official Gazette of Republic Slovenia, no. 46/2004), (2004). Pravilnik o uvrstitvi ogroženih rastlinskih in živalskih vrst v rdeči seznam, Uradni list RS, št. 82/2002 (Regulation of enlisting of endangered plant and animal species onto Red List, Official Gazette of Republic Slovenia, no. 82/2002) (2002) marked by "E" representing a critically endangered species.
Ref.:
(1) M.A. Fischer, W. Adler, K. Oswald, Exkursionsflora für Österreich, Liechtenstein und Südtirol, LO Landesmuseen, Linz, Austria (2005), p 1049.
(2) B.Dolinar, Kukavičevke v Sloveniji (Orchidaceae of Slovenia) (in Slovenian), Pipinova Knjiga, (2015), p 85.
(3) A.Martinči et all., Mala Flora Slovenije, Tehnična Založba Slovenije (2007) (in Slovene), p 668.
(4) O. Sebald, S. Seybold, G. Philippi, A. Wöerz, Die Farn- und Blütenpflanzen Baden-Württembergs, Ulmer, Band 8. (1998), p 318.
(5) H. Baumann, S. Kuenkele, R.Lorenz, Orchideen Europas, Ulmer (2006), p 100.
(6) H. Kretzschmar, Die Orchideen Deutschlands und angrenzenden Lander, Quelle Meyer (2008), p 144.
When was the world's first railway laid? No one is quite confident on a precise date but simple rails have been used to guide vehicles for centuries, definitely as far back as the middle ages and possibly even in ancient Greece.
What is certain is that in the early 1600s a Nottinghamshire businessman called Huntingdon Beaumont came to Northumberland and laid rails from collieries near Blyth to a shipping point on the coast.
His waggonway used horses hauling wooden waggons on wooden wheels on wooden rails, however this was not a financial success. It did though provide the spark of progression from primitive wooden rails over short distances, to a railway network which would change Britain and the world forever.
Tyneside Roads
From the mid 1600 onwards waggonways and the Tyneside coal industry became linked so closely that they were known throughout the rest of Britain as 'Tyneside Roads'. A network of lines linked collieries on both sides of the Tyne to the river.
It is no coincidence that the North East was the area where waggonways took greatest hold, because canal building was impossible due to deep valleys and steep hills. What set the rail systems of Tyneside apart from all others was its use of the flanged wheel - a key element of the modern railway as we know it.
A revelation
When the Tanfield Railway - or waggonway as it was known at the time - was built in 1725, it was a revelation. Its massive engineering was unlike anything else in its era, or even since the Roman Empire. It was a triumph of engineering over nature, a clear signal that a new industrial age was upon the world, and that railways would play a massive part.
First laid down more than a quarter of a century before the first railway officially sanctioned by government, over 75 years before the first steam locomotive and a whole 100 years earlier than the Stockton and Darlington Railway, the Tanfield Railway is the world's oldest railway. We will be the first railway to celebrate our tricentenary in 2025.
Warangal Fort, in the present-day Indian state of Telangana, appears to have existed since at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra II – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.
Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital. The Archaeological Survey of India has listed the remains as a Monument of National Importance.
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The 12th and the 13th centuries saw the emergence of the Kakatiyas. They were at first the feudatories of the Western Chalukyas of Kalyana, ruling over a small territory near Warangal. A ruler of this dynasty, Prola II, who ruled from A.D.1110 to 1158, extended his sway to the south and declared his independence. His successor Rudra (A.D.1158--1195) pushed the kingdom to the north up to the Godavari delta. He built a fort at Warangal to serve as a second capital and faced the invasions of the Yadavas of Devagiri. The next ruler Mahadeva extended the kingdom to the coastal area. In A.D.1199, Ganapati succeeded him. He was the greatest of the Kakatiyas and the first after the Satavahanas to bring the entire Telugu area under one rule. He put an end to the rule of the Velanati Cholas in A.D.1210. He forced the Telugu Cholas of Vikramasimhapura to accept his suzerainty. He established order in his vast dominion and encouraged trade.
As Ganapati Deva had no sons, his daughter Rudramba succeeded him in A.D.1262 and carried on the administration. Some generals, who did not like to be ruled by her, rebelled. She could, however, suppress the internal rebellions and external invasions with the help of loyal subordinates. The Cholas and the Yadavas suffered such set backs at her hands that they did not think of troubling her for the rest of her rule.
Prataparudra succeeded his grandmother Rudramba in A.D.1295 and ruled till A.D.1323. He pushed the western border of his kingdom up to Raichur. He introduced many administrative reforms. He divided the kingdom into 75 Nayakships, which was later adopted and developed by the Rayas of Vijayanagara. In his time the territory constituting Andhra Pradesh had the first experience of a Muslim invasion. In A.D.1303, the Delhi Sultan Ala-ud-din Khilji sent an army to plunder the kingdom. But Prataparudra defeated them at Upparapalli in Karimnagar district. In A.D. 1310, when another army under Malik Kafur invaded Warangal, Prataparudra yielded and agreed to pay a large tribute. In A.D.1318, when Ala-ud-din Khilji died, Prataparudra withheld the tribute. It provoked another invasion of the Muslims. In A.D.1321, Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country then called Tilling. He laid siege to Warangal, but owing to internal dissensions he called off the siege and returned to Delhi. Within a short period, he came back with a much bigger army. In spite of unpreparedness, Prataparudra fought bravely. For want of supplies, he surrendered to the enemy who sent him to Delhi as a prisoner, and he died on the way. Thus ended the Kakatiya rule, opening the gates of the Telugu land to anarchy and confusion yielding place to an alien ruler.
The Kakatiya period was rightly called the brightest period of the Telugu history. The entire Telugu speaking area was under the kings who spoke Telugu and encouraged Telugu. They established order throughout the strife torn land and the forts built by them played a dominant role in the defence of the realm. Anumakonda and Gandikota among the `giridurgas', Kandur and Narayanavanam among the `vanadurgas', Divi and Kolanu among the `jaladurgas', and Warangal and Dharanikota among the `sthaladurgas' were reckoned as the most famous strongholds in the Kakatiya period. The administration of the kingdom was organized with accent on the military.
Though Saivism continued to be the religion of the masses, intellectuals favoured revival of Vedic rituals. They sought to reconcile the Vaishnavites and the Saivites through the worship of Harihara. Arts and literature found patrons in the Kakatiyas and their feudatories.
WIKIPEDIA & WIKIMAPIA
For more details on the COR Precise visit: www.corwheels.com/precise/
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Sculpt update on the Queen. ALIENS (86) - 1:18 scale. Work in progress.
Began sculpting the teeth. More precise, the maxillary teeth (upper jaw). First I built the upper maxilla that will fit separately in the head, marking each point where the teeth will be inserted. What I love about FIXIT is that during it's final hour of curing, you can carefully shape pieces to fit other parts of the sculpt without it permanently attaching or curing to that particular part. Example, the maxilla which I shaped to fit the roof of the mouth. This will help in molding and replication later.
Next was to sculpt each tooth, two at a time, one on either side. Once fully cured, I carve the teeth into shape using dental tools, giving them the appearance of settling into the gum line of the maxilla. So this process of sculpting, curing, carving took a good week to complete.
While that was going on I sculpting more detail to the head, This version will feature the lips fully extended, mouth fully drawn taut. I intend to do another version of the head having the mouth partially closed and relaxed.
Still refining the teeth. I need to fill in some spots and reduce others. Then I will add gum tissue around each tooth. This piece will later be cast in clear resin so I may have the teeth appear to be translucent.
More to come!! Will begin working on the lower jaw soon then back to other projects that deserve some attention.
#alien #aliens #thequeen #egglayer #lv426 #sculpture #teeth #art #customactionfigure #avesfixitsculpt #avesstudio #studioadi #stanwinston Stan Winston studioADI
Cleveland has something really neat: a lake. Lake Erie to be precise, "the fourth-largest lake (by surface area) of the five Great Lakes in North America, and the eleventh-largest globally if measured in terms of surface area" (Wikipedia). It's gorgeous, and its shoreline hosts a beautiful park, Edgewater park. The park includes a pier, used by wandering souls, tourists, and people who like to fish.
This pier has been battered by the world around it, by weather, has been repaired, remodeled many times, and in turn features great textures.
I took my trusty camera, and captured sixteen of these great textures. I gently edited them, color-corrected them, and here we are. The set includes the original textures, negative versions, transparent versions, Bitmap TIFF versions, and vector versions.
These can be used for backgrounds, distressing, to give depth. Use the negative versions as aging artifacts on photos, by changing their blending mode to screen, and lowering the opacity to 25-50%. Have fun!
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- Sixteen (16) raster textures, sized at 3264x2448 pixels
- Includes high contrast versions for softer effects
- Includes negative versions (screen textures)
- Includes Bitmap TIFF versions (ideal for vector work, without bogging down your machine)
- Includes transparent versions
- Includes vector versions (bonus vintage color palettes, sampled from 1960s-1970s packaging)
- Archive size: 3.42 GB
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english.news.cn/20221224/26f4757cfc8547759b3f4b8e641f0c91...
China Focus: Efforts made to build a barrier against COVID-19
BEIJING, Dec. 24 (Xinhua) -- As multiple regions in China have seen surging COVID-19 infections, local governments are taking swift and precise measures to prevent severe cases, protect people's health, and build a barrier against the epidemic.
These measures include providing timely medical treatment, meeting medicine needs, improving health services for the elderly and other key groups, promoting COVID-19 vaccination, and strengthening epidemic prevention and control in rural areas.
BOLSTERING MEDICAL RESOURCES
Medical institutions at all levels are optimizing procedures, expanding resources, increasing the medical workforce, as well as coordinating COVID-19 patient treatment and daily medical services.
In Shanghai, fever clinics in 145 secondary and higher-level hospitals have been asked to fully open to meet the needs of people for medical services.
The Huashan Hospital Affiliated with Fudan University in Shanghai has set up outdoor emergency and fever clinic pre-examination windows. In order to ease the pressure of receiving patients and expand its capacity, the hospital has reserved intestinal clinics as a backup in addition to the original fever clinics. Medical staff with experience in epidemic prevention and treatment have been encouraged to establish a reserve talent pool.
Hangzhou and other cities in east China's Zhejiang Province have opened internet hospitals in response to the high demand for diagnosis and treatment in fever clinics.
The Sir Run Run Shaw Hospital, affiliated with Zhejiang University School of Medicine, launched a green channel for the rapid COVID-19 consultation on Dec. 9. Since then, a total of 72 experts from departments such as infection and respiratory medicine have provided 24-hour online services and more than 8,400 online consultations have been conducted so far.
The treatment of critical COVID-19 patients is one of the current priorities for medical institutions. The Xinhua Hospital affiliated with Shanghai Jiao Tong University School of Medicine has added intensive care beds for adults and children.
PROTECTING KEY GROUPS
The National Health Commission has asked grassroots medical institutions to set up ledgers for special groups such as the elderly living alone, pregnant women and patients with underlying health conditions, to ensure necessary medical services.
In the city of Xiangtan in central China's Hunan Province, the family doctor team of the Yuetang sub-district's community health service center provides home medical services for the elderly with underlying diseases or other vulnerable groups in need.
After China optimized the epidemic prevention and control response, the residential communities shifted their focus to guarantee medical treatment services and provide health investigation, drug delivery and other services for residents.
At the community health service center of Dapuqiao sub-district in Shanghai's Huangpu District, family doctor Wu Shuyao was seen carefully assessing the health status of residents, paying special attention to the elderly over 80 years old, patients with chronic diseases, hemodialysis patients, cancer patients and pregnant women. Wu provides them with medical guidance via telephone and video.
The Yongsheng Community in Kuancheng District, the northeastern Chinese city of Changchun, has set up a volunteer service team to meet the residents' demand for the distribution of medicines, daily necessities, and other materials.
In Pingguoyuan sub-district of Beijing's Shijingshan District, a team, consisting of five to six community workers and medical staff, provides door-to-door vaccination services for the elderly every Tuesday, Thursday and Saturday afternoon.
ENHANCING HEALTH SERVICES IN RURAL AREAS
Grassroots governments are improving health services in view of the relative shortage of health resources in rural areas and the increase in population mobility and the return of migrant workers during the upcoming New Year and Spring Festival holidays.
The Linxiang municipal health commission in Hunan Province, together with local medical institutions, compiled the guidelines for epidemic prevention and health awareness manuals and distributed them to villagers. Family doctors have been creating awareness among villagers about the correct use of medicines.
The health center in Tandu Township, Linxiang, has set up a fever clinic with medical staff on duty 24 hours a day. The fever clinic has seen dozens of patients every day, with three doctors taking turns on duty. A batch of emergency medicines, including antipyretics, are also available in the fever clinic.
In the city of Jiaozhou, east China's Shandong Province, the municipal health commission has set up 536 community medical points and organized 446 medical personnel and volunteers to provide medical services to villages. There are at least two medical personnel in each village clinic and medical point offering 24-hour medical services such as consultation, medicine dispense, and patient transfer for key groups.
Ye Shanyu, an attending physician of the central health center of Jiaodong sub-district in Jiaozhou, distributed health kits to residents in Damawan Sancun Village. "Many villagers are concerned about the correct use of medicines. After my explanation, the people's concern subsided," Ye said. ■
newsus.cgtn.com/news/2022-12-24/A-tale-of-two-COVID-respo...
A tale of two COVID responses
COVID-19 has impacted both countries again in 2022. Both China and the U.S. have relaxed their COVID-19 prevention and control measures. But while the U.S. relaxed its mandates early, relying on herd immunity to take hold, China waited and didn't lift restrictions until it was clear that the now dominant Omicron variant was less lethal. The hope is to avoid the mass numbers of deaths that other countries have experienced.
With the recent lifting of measures in China, the number of infections will rise, and China will face the same challenges that other nations have seen. Here's what I've seen in both countries that have been similar:
As the number of infections increase, people are staying home. Right now in China, the streets of major cities are deserted, not unlike the streets of New York and Washington D.C. in 2020.
China is bracing for impacts to medicine and medical supplies just as supply chains in many countries were impacted by COVID spikes with the illness hitting the delivery sector hard, preventing many from working and causing holdups in the chain.
Those who can't go to work as they have before must deal with income shortages. On a micro level, many worry about making ends meet. On a macro level, national economies will face years of recovery. In 2020, the collective gross domestic product of the world fell by 3.4 percent due to the pandemic, according to the U.S. OECD.
But here is how China and the U.S. differ:
Chinese people have continuously worn masks throughout the pandemic to minimize the chance of infection. By contrast, people in many other countries stopped wearing masks and resumed pre-pandemic activities.In the United States, the CDC initially told people not to wear masks, hoping to save supplies for medical personnel, and then changing course to say that people should wear masks.
Chinese leadership have also consistently emphasized the importance of virus prevention, while former U.S. President Donald Trump spent months downplaying the seriousness of COVID-19, and even suggesting that disinfectant could treat the illness.
In the U.S. this haphazard response during a period of a more deadly variant resulted in more than one million deaths and severely impacted the healthcare system.
In 2021, there were at least 30 strikes by healthcare workers in the U.S., according to Cornell University’s School of Industrial and Labor Relations. More than half a million healthcare workers quit their jobs in August 2021, the most in a single month in 20 years.
Since public services, such as the medical sector, is publicly-owned in China, there will be no strikes of medical staff that have occurred in other countries.
Due to effective measures against the pandemic over the past three years, the case fatality rate remained a low one of .31 percent over the three years of the pandemic in China. Across the globe, that rate was 1.03 percent, according to the World Health Organization.
As it faces its next challenges with an easing of restrictions China is working to mange the outbreaks and reshuffle resources to better address needs. Fever clinics have been set up, as have quarantine outpatient services for positive cases and special areas for more severe cases.
Government agencies and the pharmaceutical industry are also stepping up efforts to secure production and distribution, including sending additional personnel to factories to ensure sufficient supplies.
China's prudent policies has allowed it to save lives, and learn from the mistakes of other nations to better cope and handle what may come.
CGTN reporter Han Peng was stationed in the United States at the beginning of 2019 and returned to China in December. In this editorial, he shares his views as he compares similarities and differences in COVID-19 and the government response in both countries.
Public Domain Book: The history of magic : including a clear and precise exposition of its procedure, its rites and its mysteries
by Lévi, Eliphas, 1810-1875
Published 1922
Rolls-Royce’s automotive principles are precise and conclusive, directed to continuously build opulent vehicles that satisfy the souls of their eclectic class of wealthy owners. From American mattress distributors to Middle Eastern Princes to Japanese artists, the ideological beliefs, business savvy and success of each customer is as diverse as the convergence of people and cultures in New York City. For this reason, the British purveyor of finely-crafted machines from Goodwood, England, always reinvents itself and influences the planet with stately chariots such as the breathtaking Wraith Black Badge, which we recently experienced for a long weekend in my hometown of Silver Spring, MD.
I've been tagged by the magically talented and awesome Karin of gypsyeyesjewelry to tell sixteen things about myself, so without much further ado...
1. Despite being born in Sweden, I am not cold resistant. Rather the opposite.
2. I've snorkled along a hammerhead shark (Sphyrna Lewiini) to be precise, by Coconut Island in Kanehoe bay (HI). That was quite scary, luckily I was not on the menu.
3. I am totally floored by the beauty of nudibrachs, lovely little marine evertebrates of great beauty that come in more colors than present in my clothes drawer.
4. I've cooked Swedish meatballs for loggers that helped tow my car on the dirt roads between Port Alberny and Bamfield on Vancouver Island after Imanage to go through both spares of my heavily loaded Ford Mercury Montego
5. I managed to take Japanese Metro to the Tokyo fish marked really early one morning together with my Vietnamese friend Thuy-Ahn, only to realize it was closed because it was a Sunday. Happy locals told us that:)
6. I absolutely love animals and was thrilled to have a stunning dragonfly hang out with me last summer. I am totally for adopting animals and wish that everyone looking for a pet would first contact rescue organizations and shelters. You might even find iguanas there:)
7. I am really not good at recognizing celebrities but still aware of meeting a few:
somehow managed to get on the same plane to London as Drew Barrymore
Saw Uma Thurman in NYC,
Shook hands with the Swedish King and Queen
8. Jenny Craig bought one of my Necklaces in Del Mar
9. Allergic to peppers::Ay Caramba:::
10. I truly have mallet fingers, and cannot type very well
11. I've ran at least a mile pretty much every day of my life since I was 12 years old.
12. My favorite color is golden green
13. I love listening to music when I work, especially U2, Bjork, Teitur, Rufus Wainwright and Noe Veneble
14. I make really cool rings, It's a passion bordering obsession, and when it is too cold in my studio I literally walk in circles in my house until I cannot bear to be away anymore and make rings as I dance to keep warm.
15. My blood type is espress-O
16. I once had the sweetest mouse with seven little digits on a paw that I named Franklin the seventh
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When was the world's first railway laid? No one is quite confident on a precise date but simple rails have been used to guide vehicles for centuries, definitely as far back as the middle ages and possibly even in ancient Greece.
What is certain is that in the early 1600s a Nottinghamshire businessman called Huntingdon Beaumont came to Northumberland and laid rails from collieries near Blyth to a shipping point on the coast.
His waggonway used horses hauling wooden waggons on wooden wheels on wooden rails, however this was not a financial success. It did though provide the spark of progression from primitive wooden rails over short distances, to a railway network which would change Britain and the world forever.
Tyneside Roads
From the mid 1600 onwards waggonways and the Tyneside coal industry became linked so closely that they were known throughout the rest of Britain as 'Tyneside Roads'. A network of lines linked collieries on both sides of the Tyne to the river.
It is no coincidence that the North East was the area where waggonways took greatest hold, because canal building was impossible due to deep valleys and steep hills. What set the rail systems of Tyneside apart from all others was its use of the flanged wheel - a key element of the modern railway as we know it.
A revelation
When the Tanfield Railway - or waggonway as it was known at the time - was built in 1725, it was a revelation. Its massive engineering was unlike anything else in its era, or even since the Roman Empire. It was a triumph of engineering over nature, a clear signal that a new industrial age was upon the world, and that railways would play a massive part.
First laid down more than a quarter of a century before the first railway officially sanctioned by government, over 75 years before the first steam locomotive and a whole 100 years earlier than the Stockton and Darlington Railway, the Tanfield Railway is the world's oldest railway. We will be the first railway to celebrate our tricentenary in 2025.
Precise location please.
Originally uploaded for the Guess Where Group www.flickr.com/groups/guesswhereuk/
In ABCs and 123s: 9 is for nine letters
Union Major General George McClellan's plans for the Battle included precise, coordinated attacks on the left and right wings of General Lee's Confederate army. The Federals hoped that, with both flanks threatened, Lee would pull reinforcements from, and consequently weaken, his center. A concentrated thrust through the Southerners' middle could then split and destroy the Army of Northern Virginia. However, despite repeated orders to advance against Lee's right flank, Major General Burnside's 12,000 men were held at bay by about 450 to 500 determined Georgians perched on the bluffs overlooking the bridge. The stone for the bridge had been mined from the bluffs overlooking the creek. This left depressions in the hillside forming ready-made rifle pits to fire from in relative safety. Pictured here, the Antietam Creek quietly flows under the now peaceful Rohrbach or Burnside's Bridge.
Describing the ground and the valiant efforts of his tremendously outnumbered men, CSA Brigadier General Robert Toombs reported, "Its chief strength lay in the fact that, from the nature of the ground on the other side, the enemy were compelled to approach mainly by the road which led up the river for near 300 paces, parallel with my line of battle, and distant there from 50 to 150 feet, thus exposing his flank to a destructive fire the most of that distance.
At between 9 and 10 o'clock the enemy made his first attempt to carry the bridge by a rapid assault, and was repulsed with great slaughter, and at irregular intervals, up to about 1 o'clock, made four other attempts of the same kind, all of which were gallantly met and successfully repulsed by the Twentieth and Second Georgia...After these repeated disastrous repulses, the enemy, despairing of wresting the bridge from the grasp of its heroic defenders, and thus forcing his passage across the river at this point, turned his attention to the fords before referred to, and commenced moving fresh troops in that direction by his left flank."
Union Major General Ambrose E. Burnside would describe the battle in a similar fashion. His plan was to send a force downstream to ford the river and then, while Union soldiers stormed the Confederate front, the flanking troops would come in on their right and catch the small but well entrenched Confederate forces between the Federal hammer and anvil. "At 10 o'clock I received an order from the general commanding to make the attack. i directed Colonel Kingsbury, of the Eleventh Connecticut, to move forward with his line of skirmishers, and directed General Cox to detail General Crook's brigade to make the assault. General Rodman was directed to cross over at the ford below the bridge, and join on to the left of the command, which was to be thrown over the bridge. From General Crook's position it was found to be almost impossible to carry the bridge, and General Sturgis was ordered to make a detail from his division for that purpose. He immediately sent forward the Second Maryland (Lieutenant-Colonel Duryea) and the Sixth New Hampshire (Colonel Griffin), which regiments made several successive attacks in the most gallant style, but were driven back by the galling fire of the enemy. I then directed the batteries on the left to concentrate their fire on the woods above the bridge, and sent word to General Sturgis to detail the Fifty-first Pennsylvania (Colonel Hartranft) and the Fifty-first New York (Colonel Potter) to assault the bridge and carry it at all hazards. In the mean time Colonel Crook had brought a section of his battery to bear upon the heights just above the bridge. General Sturgis, by a judicious posting of these two regiments in rear of a spur which fronted the bridge, succeeded in protecting them from the enemy's fire until they reached the crest of the spur, at which point they commenced their charge and carried the bridge at the point of the bayonet at about 1 o'clock, the whole division following immediately."
CSA Brigadier General Robert Toombs would lament the lack of response to his request for reinforcements. He felt that, with a small force of men, he could have kept the Union soldiers from crossing downstream and held the men in blue in check. "Not being able to get any re-enforcements for the defense of these two fords, and seeing that the enemy was moving upon them to cross, thus enabling him to attack my small force in front, right flank, and rear, and my two regiments having been constantly engaged from early in the morning up to 1 o'clock with a vastly superior force of the enemy, aided by three heavy batteries, the commanding officer, Lieutenant-Colonel Holmes, of the Second, having been killed in the action, and the only remaining field officer, Major [Skidmore] Harris, being painfully wounded, and fully one half of this regiment being killed or wounded, and the Twentieth having also suffered severely in killed and wounded, and the ammunition of both regiments being nearly exhausted, and Eubank's battery having been withdrawn to the rear nearly two hours before, I deemed it my duty, in pursuance of your original order, to withdraw my command and place it in the position designated."
Antietam Battlefield-Sharpsburg Md.
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
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This model is a wonderful example of massive use of technology for precise and speedy production of a small scale architectural model. The whole building, windows, doors, skylights, solar arrays, walkways and landscape walls are all SLA made. The topography is CNC carved. All locks and connections are included in the 3D digital model that we created. All that left to do is to assemble the model, paint and decorate it. The scale was matched to the standard Z scale, in order to use high quality off-shelf scenery elements - read more about Scale and Scale Selection in Model Making Knowledge Base at www.lifeinscale.net/mm_knowledge_scale.asp
Such massive use of technology allowed us to complete the model in just a few days and meet a deadline which would be impossible otherwise.
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Bolivian geysers - somewhere near the border with northern Chile and the Atacama Desert. I don't know the precise location!
The Eduardo Avaroa Andean Fauna National Reserve (Reserva Nacional de Fauna Andina Eduardo Avaroa) (REA) is located in Sur Lípez Province. Situated in the far southwestern region of Bolivia, it is the country's most visited protected area. It is considered the most important protected area in terms of tourist influx in the Potosí Department.
Located at an altitude between 4,200 m (13,800 ft) and 5,400 m (17,700 ft) in Bolivia, it extends over an area of 714,745 hectares (1,766,170 acres) and includes the Laguna Colorada National Wildlife Sanctuary. Categorized under IUCN Category IV, it is primarily for the protection of birds that inhabit the different lagoons in the reserve. The reserve protects part of the Central Andean dry puna (oligothermic) ecoregion. The reserve's major attractions are erupting volcanoes, hot springs, geysers, lakes, fumaroles, mountains and its three endemic species of flamingos in particular.
Established in 1973, the national park is named after Eduardo Avaroa (1838–1879), the Bolivian war hero of the 19th century. It was created by Supreme Decree of 13 December 1973 and extended on May 14, 1981. Since 2009, the entire reserve is part of the larger Los Lípez Ramsar site.
Lakes include Laguna Verde, Laguna Colorada, Laguna Salada, Laguna Busch and Laguna Hedionda. Laguna Colorada lies at an altitude of 4,278 m (14,035 ft) and covers 60 km2 (23 sq miles). It is named after the effect of wind and sun on the micro-organism that live in it. The lake is very shallow, less than 1 m (3 ft) deep, and supports some 40 bird species, providing pink algae to population of rare James's flamingoes who can walk across it.
The precise place and date of George Farquhar's birth is unclear, though he is known to have been one of seven children of a Church of Ireland clergyman from the Londonderry area. He attended the Free School in Derry and in 1694 was enrolled as a sizar in Trinity College, Dublin. Nothing is known about his whereabouts at the time of the siege (1689), but legend has it that he was present at the battle of the Boyne the following year (though this is unlikely as he was no more than thirteen years old at the time.
The first of many mishaps in his short life occurred in 1696. He had thrown up his sizarship to become an actor in Dublin's Smock Alley, and in Dryden's play The Indian Emperor had the misfortune to run through a fellow actor, having forgotten to exchange his sword for a foil. That put an end to his stage career; he left for London, presumably with his first play, Love and a Bottle, in his luggage.
As a writer he had success from the start, though his improvidence meant that he was usually in debt. Love and a Bottle was followed by The Constant Couple, Sir Harry Wildair, The Inconstant and The Twin Rivals - all characterized by what Thackeray was later to call "a grand drunken diabolical fire."
In 1703 he married a widow ten years older than himself who had reputedly tricked him into matrimony by pretending to be an heiress. He apparently did not hold that against her, but then he was a serial womanizer himself.
In his mid-twenties Farquhar received a commission in the regiment of the Earl of Orrery and for three years was mainly engaged in recruiting, an experience he put to good use in the first of his two classic comedies, The Recruiting Officer. Unfortunately the play's success did not cure his financial embarrassment; he had to sell his commission to pay his debts.
By 1706 he was in low water, penniless and ill with tuberculosis into the bargain. His friend, the actor Robert Wilks (who had originally accompanied him from Dublin), paid his bills and urged him to write another comedy, which turned out to be his masterpiece, The Beaux' Stratagem. This was premiered, with great success, on 8th March 1707. Six weeks later, on 29th April, Farquhar was dead. Interestingly, in the play he solves the dilemma of the incompatibility of Squire Sullen and his wife at a stroke: by allowing them to divorce - in spite of the fact that at the time every divorce required the passing of an Act of Parliament.
STS100-E-5141 (21 April 2001) --- Astronaut Chris A. Hadfield of the Canadian Space Agency (CSA) uses a laser ranging device to keep up with the precise location of the International Space Station (ISS) from his post on the aft flight deck of the Space Shuttle Endeavour. The image was recorded with a digital still camera.
Public Domain Book: The history of magic : including a clear and precise exposition of its procedure, its rites and its mysteries
by Lévi, Eliphas, 1810-1875
Published 1922
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
We are going into the Way-Back Machine here. 2005 to be more precise. Toy Biz was the company, and big articulation was their game. They focused on giving us good figures with lots of articulation, and some extra paint. Most of the time what they gave us was brilliant. They had some things to work through along the way, like the ball jointed hips that really stood out as strange and weird. That is when function won over form, and hurt the overall look.
They also went with super articulation in the hands and gave us articulated fingers. Now, for grasping, that was quite fantastic. Making a fist is a lot harder with straight fingers. You get guys who look like they have never thrown a punch before.
Bullseye came across my radar, and since I wasn't really collecting Marvel Legends at the time, except for getting all of the parts to the most awesome BAF of all time, the Sentinel. I figured with a couple of great Daredevils that came out at the end of last year, it would be good to have a Bullseye for him to fight.
Overall I like this guy. He is well artuculated as he should be. He has great paint apps that help to tone down the white. I really like all of the pockets and pouches he has all over the place. It adds a lot to the outfit.
I don't know how many parts of Galactus I am going to end up collecting for this one. The prices for this very first BAF series is up there pretty high.
Public Domain Book: The history of magic : including a clear and precise exposition of its procedure, its rites and its mysteries
by Lévi, Eliphas, 1810-1875
Published 1922
via
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GTS AMG spotted
A post shared by Preston Henley (@austincarspotters) on Aug 6, 2016 at 6:42pm PDT
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fishermanweather.com/when-in-a-rush-its-always-preferable...
to be precise
It was made on May 21st, 2021
It's also a piece of art
It's already 3-4 years old
I did a remake
www.instagram.com/reel/DFSLZRXpVz-/?utm_source=ig_web_cop...