View allAll Photos Tagged weapon
Atlanticwall Regelbau S75 & S80 - 38 cm S.K.C/34 Naval Gun - The Adolf Gun Bunker.
S75 is the ammunition depot of the Bunker and
The S80 is the for machine room and room for crew.
The 38 cm SK C/34 naval gun was developed by Germany mid to late 1930s. It armed the Bismarck-class battleships and was planned as the armament of the O-class battlecruisers and the re-armed Scharnhorst-class battleships. Six twin-gun mountings were also sold to the Soviet Union and it was planned to use them on the Kronshtadt-class battlecruisers, however they were never delivered. Spare guns were used as coastal artillery in Denmark, Norway and France. One gun is currently on display at Møvig Fortress outside Kristiansand.
Ammunition
It used the standard German naval system of ammunition where the base charge was held in a metallic cartridge case and supplemented by another charge in a silk bag. Both cartridges were rammed together.
Propellant charge
Main charge: 38 cm HuelsKart34 – GefLdG – 108 kg (238 lb) RPC 38 (16/7)
Fore charge: 38 cm VorKart34 – GefLdG – 104 kg (229 lb) RPC 38 (16/7)
Shell
Four types of shells were used by the 38 cm SK C/34 although the Siegfried-Granate could only be used by the coast defense versions. Almost 40 percent lighter, this latter shell could be fired with a reduced charge at 920 metres per second (3,000 ft/s) out to 40 kilometres (44,000 yd). With a full charge it reached 1,050 metres per second (3,400 ft/s) and could travel 55.7 kilometres (60,900 yd) – over 34 miles.
Naval gun
The data given is according to Krupp datasheet 38 cm S.K.C/34 e WA52-453(e). This gun was mounted in pairs in the Drh.L. C/34e turret which allowed elevation from -5° 30' to +30°. Each gun had an individual cradle, spaced 3.5 metres (11 ft) apart, but they were normally coupled together. In general the turret was hydraulically powered, but the training gear, auxiliary elevation, auxiliary hoists and some loading gear was electrically powered. The turrets weighed 1,048 tonnes (1,031 long tons; 1,155 short tons) to 1,056 tonnes (1,039 long tons; 1,164 short tons), rested on ball bearings on a 8.75 metres (28.7 ft) diameter track, could elevate 6° per second and traverse 5.4° per second. The guns were loaded at +2.5° and used a telescoping chain-operated rammer. According to German manuals the required permanent capacity for the loading equipment for ammunition was 2.5 shells per minute. During testing period at the Baltic Sea the AVKS Report states an output of the ammunition delivery system up to 3.125 shells per minute. Under battle conditions Bismarck averaged roughly one round per minute in her battle with HMS Hood and Prince of Wales.
These guns were modified with a larger chamber for coast defense duties to handle the increased amount of propellant used for the special long-range Siegfried shells. Gander and Chamberlain quote a weight of 105.3 tonnes (103.6 long tons; 116.1 short tons) for these guns, presumably accounting for the extra volume of the enlarged chamber. An armored single mount, the Bettungsschiessgerüst ("Firing platform") C/39 was used by these guns. It had a maximum elevation of 60° and could traverse up to 360°, depending on the emplacement. The C/39 mount had two compartments; the upper housed the guns and their loading equipment, while the lower contained the ammunition hoists, their motors, and the elevation and traverse motors. The mount was fully powered and had an underground magazine. Normally these were placed in open concrete barbettes, relying on their armor, but Hitler thought that there was not enough protection for the guns of Battery Todt emplaced on Cap-Gris-Nez in the Pas de Calais near Wimereux and ordered a concrete casemate 3.5 m (11 ft) thick built over and around the mounts. This had the unfortunate effect of limiting their traverse to 120°. Other C/39 mounts were installed at the Hanstholm fortress in Denmark, and the Vara fortress in Kristiansand, Norway.
Four Drh LC/34 turrets, three of which were originally intended to re-arm the Gneisenau and one completed to the Soviet order, modified for land service, were planned to be emplaced at Paimpol, Brittany and on the Cap de la Hague on the Cotentin Peninsula, but construction never actually began. Construction for two of those turrets was well underway at Blaavand-Oksby, Denmark when the war ended.
how is a Regelbau
Before and during World War II, the Wehrmacht built several standardised bunkers and weapon positions in Germany and German-occupied countries. These buildings were called Regelbau, i.e. standardised buildings.
The Regelbau (German for "standard design") were a series of standardised bunker designs built in large numbers by the Germans in the Siegfried Line (German: Westwall) and the Atlantic Wall as part of their defensive fortifications prior to and during the Second World War.
#Bunker #WorldWar2 #Atlanticwall
"Fear's a strangely effective weapon."
---
In the middle of a conversation between a gunsmith, and a roaming stranger, whose interest has been piqued by a strange firearm sitting atop a shelf behind the gunsmith, who had a role in its creation:
"Now who said overkill existed in the first place? I never believed in that nonsense. I doubt anyone else would disagree with me here. If you look at all the weapons we carefully crafted now and over the years, you can see that we genuinely don't care about the safety about the enemy. Why? Well, we just answer that ourselves with another question: 'why should we?' Now this right here, what I'm showing you, is a true example of that tenet. I personally call it 'The Dreamcatcher,' simply and only because this thing right here is a nightmare to behold. After all, it was meant to match the client in terms of intimidation. If you ever do get to meet the original owner of this gun, you'd think to yourself, 'there's no way she could've been the one to shoot, let alone hold and even ask for this weapon to be made.' You'd think some big, menacing guy would be the one massacring enemies of the state with this but no, it's a slim woman about your height. Completely the opposite of what you'd expect. Looks aren't everything. After all, that's one of the basic things an assassin like her learns, but I'm no expert on that field. I'm a creator, not a destroyer."
"Tell me more about this 'Dreamcatcher.'"
"Oh this? Like I said, it's a nightmare to behold. Not only does it look menacing, it behaves menacingly. Of course, you probably already knew this. Our weapons essentially are made to match the person who's going to hold and use them in the future. I already told you about the person this was meant for."
The gunsmith picks up The Dreamcatcher from the shelf and places it on the counter.
"Look here. See this blade? It hasn't been cleaned off still. That was an order straight from the client herself. She said something about the weapon's condition being a way to store memories of battles and such, like a museum or something of that sort. You can really picture what this thing went through. The tip of the blade right here is razor sharp. Some poor fellow was too unfortunate to find himself on the receiving end of this, and the blade didn't even go in far. You might be wondering why the blade is this size too. Well, let's just say it's because of the overkill thing. Can't ever have a blade that's too big. Of course, we did keep weight in mind so it's not that ridiculously big...
Now the main component of this is the SMG itself. The rounds hit hard for their little size. More bang for your buck, as the saying goes. In terms of fire rate, I'd say this thing competes with assault rifles more. Same with the accuracy."
He then holds The Dreamcatcher and aims at a target, emptying out the magazine loaded in the gun. All of the shots landed roughly around the middle of the target. The gunsmith reloads the gun and puts another magazine in, before setting it down on the counter once more.
"See? Accurate. There's also a few gadgets here and there to help you really stay on target. The front sight has an integrated laser sight so you aim better and readjust your aim when necessary. The beam goes roughly as far as the effective range of the gun, so you can better assess your range from the enemy and move up if you need. There's tritium iron sights so you have some sort of visibility and hope of target acquisition at night. I personally don't believe in all of this complex nonsense about having the best tech on the market and having a gun be 99% extra attachments, so when I headed the production of The Dreamcatcher, I made sure it was not only effective, but simple. It's a proof of concept that complexity isn't always mandatory or necessary."
I point to the gun right under the blade and ask what it is.
"This? This is my personal favorite part. It's a sidearm that can be attached to the gun as an underbarrel weapon. What it does is that it charges up energy and then boom! Laser beams! Deadly ones to be exact. It's experimental so you won't see things like that around too much. Those beams are strong enough to melt through and pierce not only armor but human skin as well, but the energy output needed is so high that it's nearly impossible to create a sustaining beam. You have to wait a while before firing your next shot. In seconds, I'd say that's roughly 3-4 seconds of your time. I know, I know, 3-4 seconds are a lot but what can I do? Technology is like that sometimes."
"What's this?" I then point to the ornament on the weapon.
"That ornament was put there by the assassin. It's a good luck charm to be exact. You know, one of those things that people use because they think it'll help them or something. Well, I think this one right here is one of those times where it actually did help. Don't worry, these lasers are harmless. They're merely for decoration."
The weapon was indeed interesting, but it didn't deserve to just sit around here idly.
"Is it possible for me to acquire this gun?" I ask.
"Oh, well uhh...it's not for sale. I'm not sure how the original owner would feel if I just gave it to some stranger," the gunsmith said.
"I'm looking for her anyways. I think it'd be nice if it came back to its original owner, don't you?" I reply.
"Well, that's true. Hmm, actually I think you're right. It should be where it belongs now. Tell you what, since you're on your way, you could give this as a gift. That way, it won't end up with a stranger. I don't think many take interest in war artifacts anymore either so it'll just end up collecting dust if it stayed here with the people that worked on making it. At least it can be put to use, even if nobody pulls the trigger."
He hands the weapon to me.
"It's more than just a weapon, remember that. Like everything that's made, it carries a story with it too, and I entrust you to bring that story back to its author."
"Very well. Farewell, and thank you." I place the rifle on my back and walk off on my journey to reunite this weapon with its distant owner.
English : This one represents the other facet of the warrior, the orange-brown tints with the blade planted on the ground calls back the death and the place where any body returns. The dominant knob invites to take the blade and to use it. However some plants suggest the revival and bring a contrast of idea.
Français : Celle-ci représente l'autre facette du guerrier, les teintes brunes orangées avec la lame plantée au sol rappelle la mort et là ou tout corps retourne et le pommeau prédominant invite à prendre la lame et à l'utiliser. cependant les quelques plantes vertes suggèrent la renaissance et apportent un contraste d'idée.
Explore: # 228 thanx! 11.18.2008
Several years ago, I had the privilege of visiting Old Jerusalem. And as I walked through the city, I saw this curious sight. I saw some Israeli soldiers who appeared to be on a holiday because they had their arm around their girls and they were laughing and shopping. The curious part was that they each had a gun strapped over their shoulder, an UZI, with a full clip of ammunition. Those Israeli soldiers know they always need to be prepared for war, even when they're taking a day off. So, they always carry their weapon.
Those Israeli soldiers are respected all over the world for their military ability. That day in Jerusalem, I saw one reason why. They know something every follower of Christ has to remember. We have to always be prepared for war, and it doesn't stop because you're relaxing. Always carry your weapon - the artillery of God's words loaded in your heart.
-Ron Hutchcraft
Get any weapon you could need from Kai and Nya's blacksmith shop! Who can say no to a blade signed by the Master of Fire?*
Another section from Kai and my NINJAGO collab, and one of my favorites - I just love the colors here! Plus, as this was the first on I built, I didn't have to worry too much about parts and size, so that was definitely a plus, haha! The stone floor/pathway was a new technique for me here, but I'm very happy with how it turned out!
This is also the second largest of my sections of the collab - be on the lookout for Sensei Wu's Monastery sometime next week!
Scroll on through my photostream for more closeups and interior pictures, or check out all the sections I've uploaded
here, and don't miss Kai's in this album!
Thanks for viewing, C&C welcome as always!
*Offer only valid for a limited timeperiod or while suplies last.
Left Side (top to bottom)
Machine Pistol --Inspired by Zizy's work.
Light Assault Rifle -- Uses the speargun as a base.
Heavy Blaster -- Uses the speargun as a base.
Heavy Pistol -- I was never happy with this and it ended up being split into parts for two different weapons.
Center (top to bottom)
Pistol -- A variant of one of Soren's designs.
Vortex Rifle -- Uses the speargun as a base.
Energy Bow
Snub Battle Rifle -- Inspired by Zizy's work.
Right (top to bottom)
50's Style Zap Gun
Rifle
Energy Rifle -- This a another variation on the weapon carried by this miniature.
Pepperbox Revolver B -- I came up with two different ways to make this, hence the A and B. Currently I'm leaning toward the A version.
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
One of the weirdest phenomena I have ever seen. The cloud layer had just enough of a hole in it so that the sun pierced it, giving a prismatic effect coupled with the ray of light. Unfortunately there is a lot of dust in this image -- too much to remove without destroying the image.
It's 1865 and the telegraph is heading west. George Crane, wanting to keep law and order out of his territory, is out to stop the construction. The engineer on the job is Ken Mason and he is the grandson of Zorro. As Crane sends his men or Indians to stop the work, Mason repeatedly puts on the Zorro costume and rides to the rescue in this 12-chapter serial.
Clayton Moore
September 14th, 1914 — December 28th, 1999
Clayton Moore, though best remembered today as television’s Lone Ranger, had a lengthy and distinguished career in serials. Moore was a physically ideal serial lead, but his greatest strengths were his dramatic, quietly intense speaking voice and expressive face. These gifts helped Moore to convey a sincerity that could make the most unbelievable dialogue or situations seem real. The bulk of Moore’s cliffhanger work was done after World War 2, when serials’ shrinking budgets cut back on original action scenes and made the presence of skilled leading players more important than in the serial’s golden age. Moore, with his sincerity and acting skill, was just the type of actor the post-war serials needed.
Clayton Moore was born Jack Carlton Moore in Chicago. He began to train for a career as a circus acrobat at the age of eight, and joined a trapeze act called the Flying Behrs after finishing high school; as a member of the Behrs, Moore would perform for two circuses and at the 1934 World’s Fair. An injury to his left leg around 1935 forced him out of the aerialist business, and after working briefly as a male model in New York he moved to Hollywood in 1937, beginning his film career as a stuntman. He played numerous bit roles in addition to his stunt work for the next three years, among them a miniscule part in his first serial, Zorro’s Fighting Legion (Republic, 1939), as one of the members of the titular group. Edward Small, an independent producer allied with United Artists, cast Moore in his first credited parts in a pair of 1940 films, Kit Carson and The Son of Monte Cristo. The former featured Moore as a heroic young pioneer, the latter as an army officer aiding masked avenger Louis Hayward. Following these two films, Moore began to get credited speaking parts in other pictures. In 1941 he played the romantic lead in Tuxedo Junction, one of Republic Pictures’ “Weaver Brothers and Elviry” comedies, and the next year the studio signed him for his first starring serial, Perils of Nyoka (Republic, 1942).
Perils of Nyoka (Republic, 1942) was a vehicle for Republic’s new “Serial Queen,” Kay Aldridge, who played Nyoka Gordon, a girl seeking her missing scientist father in the deserts of North Africa. Moore was the heroic Dr. Larry Grayson, a member of an expedition searching for the “Tablets of Hippocrates,” an ancient list of medical cures sought by Nyoka’s father before he disappeared. Nyoka joined forces with Grayson and his expedition to locate Professor Gordon and the tablets–and to battle Arab ruler Vultura (Lorna Gray) and her band of desert cutthroats, who were after the Tablets and the treasure hidden with them. Perils of Nyoka was a highly exciting serial, with consistently imaginative and varied action sequences, and colorful characters and locales. Although Moore took second billing to Aldridge, his character received as much screen time as hers and his performance was a major part of the serial’s success. Moore, with his intense sincerity, made his nearly superhuman physician character believable; the audience never felt like questioning Dr. Grayson’s ability to perform emergency brain surgery on Nyoka’s amnesiac father in a desert cave, or his amazing powers of riding, wall-scaling, marksmanship, and sword-fighting, far beyond those of the average medical school graduate.
Moore went into the army in 1942, almost immediately after the release of Perils of Nyoka. He served throughout World War Two, and didn’t resume his film career until 1946, when he returned to Republic Pictures to appear in The Crimson Ghost. The impact of his starring turn in Perils of Nyoka was diminished by his long hiatus, and he found himself playing a supporting role in this new serial. He was cast as Ashe, the chief henchman of the mysterious Crimson Ghost, and aided that villain in his attempts to steal a counter-atomic weapon called a “Cyclotrode.” Ashe was ultimately brought to justice, along with his nefarious master, by stars Charles Quigley and Linda Stirling. The Crimson Ghost showed that Moore could play intensely mean villains as well as intensely courageous heroes. His sneering, bullying Ashe came off as thoroughly unpleasant, as he stalked through the serial doing his best to kill off hero and heroine.
Moore returned to heroic parts in his next cliffhanger, Jesse James Rides Again (Republic, 1947). The serial’s plot had Jesse, retired from outlawry, forced to go on the run because of new crimes committed in his name. Jesse and his pal Steve (John Compton) wound up in Tennessee, where, under the alias of “Mr. Howard,” Jesse came to the aid of a group of farmers victimized by an outlaw gang called the Black Raiders. The Raiders, secretly bossed by local businessman Jim Clark (Tristram Coffin), were after oil reserves beneath the local farmland, but Mr. Howard ultimately outgunned them. James’ own identity was exposed in the process, but he was allowed to escape arrest by a sympathetic marshal. Jesse James Rides Again was Republic’s best post-war Western serial, thanks in part to the unusual plot device of an ex-badman hero. Moore was able to give Jesse James a dangerous edge that most other serial leads couldn’t have pulled off; his cold, steely-eyed glare when gunning down villains seemed very much in keeping with dialogue references to Jesse’s outlaw past.
G-Men Never Forget (Republic, 1947), Moore’s next serial, cast him as Ted O’Hara, an FBI agent battling a racketeer boss named Vic Murkland (Roy Barcroft). O’Hara broke up various protection rackets organized by Murkland, but his efforts were hampered by Murkland’s impersonation of a kidnaped police commissioner (also played by Barcroft). G-Men Never Forget possessed a tough and realistic atmosphere not typical of gang-busting serials, and Moore delivered a grimly determined performance well-fitted to the serial’s mood. Moore’s acting, good supporting performances, skilled direction, and a well-written script made G-Men Never Forget a superior serial, one that could hold its own against earlier gang-busting chapterplays like the Dick Tracy outings.
Moore’s next serial was Adventures of Frank and Jesse James (Republic, 1948), in which he reprised his Jesse James role. Joined this time by Steve Darrell as Frank James, Moore tried to help a former gang member named John Powell (Stanley Andrews) develop a silver mine. Part of the mine’s proceeds were to be used to pay back victims of James Gang robberies, but the plan was derailed by a crooked mining engineer (John Crawford), who discovered the mine contained gold instead of silver and murdered Powell to keep this find secret. Crawford then used every trick in the book to keep Moore, Darrell, and Noel Neill (as Powell’s daughter) from developing the mine, but the James Boys unmasked his treachery by the end. Frank and Jesse James drew heavily on stock footage and plot elements from Republic’s earlier Adventures of Red Ryder, and was thus more predictable than its predecessor, but it was still an entertaining and well-made serial. Moore again made Jesse seem both sympathetic and (when fighting the bad guys) somewhat frightening.
By now, Moore was established as Republic’s premiere serial hero; however, his next cliffhanger would lead to his departure from the studio and change the course of his career. The last in a long line of Republic Zorro serials, Ghost of Zorro (1949) starred Moore as Ken Mason, the original Zorro’s grandson, who donned his ancestor’s mask to help a telegraph company establish a line in the wild West in the face of outlaw sabotage. Like Adventures of Frank and Jesse James, the serial was somewhat derivative of earlier outings (particularly Son of Zorro), but smoothly and professionally done. Moore delivered another strong performance, but for some odd reason Republic chose to have his voice dubbed by another actor in scenes where he was masked as Zorro. This strange production decision did not diminish Moore’s potential as a masked hero in the eyes of a group of television producers who were trying to find an actor to play the Lone Ranger on a soon-to-be-launched TV show; Moore’s turn in Ghost of Zorro landed him the part. Moore debuted as the Ranger in 1949, and played the part for two seasons on TV. During this period, he did make one apparent serial appearance in Flying Disc Man From Mars (Republic, 1950), but all his footage actually came from The Crimson Ghost.
In 1952, Moore was dropped from The Lone Ranger without any explanation from the producers, who apparently feared that Moore was becoming too identified as the Lone Ranger, and that he might become so sure of his position that he’d ask for a bigger salary. John Hart replaced Moore as the Ranger for the show’s third season, and Moore returned to freelance acting. He played numerous small roles in feature films, made multiple guest appearances (usually as a heavy) on TV shows like Range Rider and The Gene Autry Show, and also found time to make four more serials.
The first of these was Radar Men from the Moon (Republic, 1952), which featured Moore as a gangster named Graber, who was working with lunar invaders to bring the Earth under the dominion of Retik, Emperor of the Moon (Roy Barcroft). Scientist “Commando” Cody (George Wallace) opposed the planned conquest with the aid of his flying rocket suit and other handy gadgets. Moore met a fiery demise when his car plummeted off a cliff in the last chapter, and Retik came to a similarly sticky end shortly thereafter. Moore’s characterization in Radar Men from the Moon was reminiscent of his performance as “Ashe;” once again he performed deeds of villainy with swaggering relish.
Moore’s next serial, Columbia’s Son of Geronimo (1952), was his first non-Republic cliffhanger. He returned to playing a hero in this outing, an undercover cavalry officer named Jim Scott out to quell an Indian uprising led by Rodd Redwing as Porico, son of Geronimo. The uprising was being encouraged by outlaws John Crawford and Marshall Reed to serve their own ends, and Scott and Porico ultimately joined forces to defeat them. Son of Geronimo remains one of the few popular late Columbia serials, due to its strong and unusually violent action scenes and the forceful performances of Moore and his co-stars, particularly Reed and Redwing.
Moore’s last Republic serial was Jungle Drums of Africa (1952), in which he played Alan King, an American mining engineer developing a valuable uranium deposit in the African jungles. Moore was assisted by lady doctor Phyllis Coates and fellow engineer Johnny Sands and opposed by a group of Communist spies (Henry Rowland, John Cason) and their witch-doctor accomplice (Roy Glenn). While Drums drew extensively on stock shots of African animals to augment its jungle atmosphere, it relied to an unusually large extent on original footage for its action scenes and chapter endings, and the result was a modestly-budgeted but enjoyable serial that served as a good finish to Moore’s career at Republic.
Gunfighters of the Northwest (Columbia, 1953), Moore’s final serial, cast him as the second lead, a Mountie named Bram Nevin who backed up RCMP Sergeant Jock Mahoney. Moore, in his first and only “sidekick” role, played well off Mahoney; while the latter’s character was the focus of the serial’s action, Moore’s role was really more that of co-hero than of a traditional sidekick. The serial pitted the two leads against the “White Horse Rebels,” a gang of outlaws trying to overthrow the Canadian government. Though thinly-plotted, Gunfighters, with its nice location photography and good acting, was the last really interesting Columbia serial; it was also Moore’s last serial. In 1954, he returned to the Lone Ranger series, its producers having been forced to realize that Moore was firmly established as the Ranger and that audiences wouldn’t warm up to his substitute John Hart. The fourth and fifth seasons of the show featured Moore in his familiar place as the “daring and resourceful masked rider of the plains.”
After the Lone Ranger series ended in 1956, Moore reprised the role in two big-screen movies and then retired from acting. He remained in the public view, however, making personal appearances throughout the country in his Lone Ranger garb. Publicly and privately, he upheld the ideals that the Lone Ranger–and his serial heroes–had upheld on the screen: courage, charity, and a sense of justice. In 1979, he was barred by court order from making personal appearances as the Lone Ranger because the property’s owners worried that Moore’s close identification with the character would undercut a new Lone Ranger film. Moore nevertheless maintained his status as the “real” Lone Ranger in the eyes of fans, and, after the failure of the new Ranger feature, he was allowed to resume his mask in 1984. Moore died in Los Angeles in 1999, leaving behind several generations of fans that honored him not only for his TV persona, but for the kindess that characterized the off-screen man behind the mask.
Part of Clayton Moore’s success as the Lone Ranger was due to his respectful attitude towards the character. While some actors would have had a hard time taking a masked cowboy from a children’s radio show seriously, Moore’s performance was as heartfelt as if he had been playing a Shakespearian role; he gave the part all the benefit of his considerable acting talent. Moore played his cliffhanger roles, heroic and villainous, with the same respect and the same wholeheartedness. It’s no wonder that serial fans hold him in the same high regard that the Lone Ranger’s fans do.
The Last Word, The Devil You Know, Duke mk. 10, Hawkmoon.
Impact Props Feat. Zprops & Vector Sigma Creations
Here's a little teaser on what I'm working on. Catch me at Fantasy Gacha Carnival introducing new work in collaboration with Equinox.
A female bordered mantis (I think Stagmomantis limbata) grooming. This is the time of year we find adults in our yard. In this species, the females don't fly (although they have wings, they're not big enough to get them airborne), so if I spot one I can usually find it again. They are usually either green or brown, but sometimes have markings that are pink or even purple. Photographed on a black background then released where found -- in the garden right outside my front door.
Gear triggers >=D
My entry for the Build your own weapons contest.
Inspired by the gunblades from Final Fantasy.
Hey guys, someone kindly asked me to show what camo weapons we have left that have never been listed and here is what remains. Not a whole lot but some cool stuff none-the-less. I miss getting to tinker around with the camo weapons, but with the prototypes and all I've not had any time. I have no immediate plans for these pieces. -JD
Here is Zuckuss presentation for the weapons series. The original packing design is from ENGELHA5T
Also known as "Harleys with bats for Batsie." Was a cute concept to run with.
Street-Punk Harley (redhead): Shelby
Race & Gender-bent Harvey: Wendell
Great Central Railway's 1940s Event at Quorn and Woodhouse, 1st of June 2019
Canon F1n, 50mm f1.2L lens, Ilford XP2 Super rated at ISO 200
peashooter85: A shield/percussion pistol combo weapon originating from India, 19th century. This thing is just so weird. I *really* want to read a fantasy novel that incorporates stuff like this. The usage overlap of plate and heavy armor with firearms in history is oft ignored in a lot of historical fiction *and* fantasy.
Get any weapon you could need from Kai and Nya's blacksmith shop! Who can say no to a blade signed by the Master of Fire?*
Another section from Kai and my NINJAGO collab, and one of my favorites - I just love the colors here! Plus, as this was the first on I built, I didn't have to worry too much about parts and size, so that was definitely a plus, haha! The stone floor/pathway was a new technique for me here, but I'm very happy with how it turned out!
This is also the second largest of my sections of the collab - be on the lookout for Sensei Wu's Monastery sometime next week!
Scroll on through my photostream for more closeups and interior pictures, or check out all the sections I've uploaded
here, and don't miss Kai's in this album!
Thanks for viewing, C&C welcome as always!
*Offer only valid for a limited timeperiod or while suplies last.
Thank you so much for the visits, favs and comments :)
Davide Solurghi Photography - Facebook Fan Page - 500PX - DeviantArt - Instagram - Tumblr - Twitter - Pinterest
©Davide Solurghi All Rights Reserved
Armored weapons platform typically used for ceremonial purposes. While based on the mass produced MA-2 frame, the MA-3 is uniquely equipped to handle operations in cities. Its two Phase-Tech Power Trade-Offs are most often fitted with Phase Claws, though short range blasters are occasionally employed. The Svipul is piloted by Colonel Juergen Krenn.
Get any weapon you could need from Kai and Nya's blacksmith shop! Who can say no to a blade signed by the Master of Fire?*
Another section from Kai and my NINJAGO collab, and one of my favorites - I just love the colors here! Plus, as this was the first on I built, I didn't have to worry too much about parts and size, so that was definitely a plus, haha! The stone floor/pathway was a new technique for me here, but I'm very happy with how it turned out!
This is also the second largest of my sections of the collab - be on the lookout for Sensei Wu's Monastery sometime next week!
Scroll on through my photostream for more closeups and interior pictures, or check out all the sections I've uploaded
here, and don't miss Kai's in this album!
Thanks for viewing, C&C welcome as always!
*Offer only valid for a limited timeperiod or while suplies last.
4 high-tech gears of original creation are designed for our super girl.
You will have the first two when you bring the Nightingale home.
1 The BatPad A smart device for quick intel.
2 The BatTracer Tracing device to hook on the prey
3 The Batdart An upgrade to the Bat-a-rang
4 The BatBomb Toss it to your enemy!
Designs of Bel's Minfiigure
Leave your comment on our Facebook page to win a full set now!
I just purchased a whole pack of new poster backdrop colors from Office Depot. I will stick with white for most of my darker models but when I'm in the mood, you might see some funky background colors.
'Hedrock almost forgot the spy ray. It continued to glow, the picture on the screen showing the Imperial conference room as clearly as ever. There were still men bowing low over the hand of the cold-faced young woman who sat on the throne chair, and the sound of their voices came distinctly. Everything was as it should be.
'For Hedrock, however, all interest in the palatial room, that courtly scene, had faded. The icy words of the young woman spun around and around in his mind, though minutes had now passed since she had spoken them.
'"Under the circumstances," she had said, "we cannot afford to take further risks with this Weapon Shop turncoat. What has happened is too important. Accordingly, General Grall, you will, as a purely precautionary measure, arrest Captain Hedrock an hour after lunch and and hang him. The time sequence is important, as he will, as usual, sit at my table during lunch, and also because I wish to be present at the execution."'
1947. First UK paperback, Feb. 1970. Cover art by Bruce Pennington.
Gather round kids I'm gonna share some more of my useless knowledge with ya!
Back in the mid-80s there was a package variant of Man-E-Faces that included the Castle Grayskull armory weapons (most of which were re-hashed from previous figures) cast in maroon plastic. The variant is affectionately referred to as "Man-E-Weapons".
Simon of House ToroLUG we meet in battle once again!
We have clashed many times and I've found your tenacity in combat most admirable.
I shall grant you the greatest wish for any warrior - an honourable death!
And when you parish, I shall drink and celebrate a worthy foe!
And when I eventually fall, I shall meet thee at Stovokor and we shall drink to all the great Iron Builder battles!
The FINAL builds in my Iron Builder bloodfeud with Si-Mocs!
Between the sword and the bottle there are 30 of the katana parts used in this.
Operators from the Victorian Special Operations Group training soldiers of the Greater Middle Eastern Coalition Forces (GMECFOR).
Note: Both the country Victoria and the Greater Middle Eastern Coalition are fictional.