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Ozark Jubilee

Ozark Jubilee is a 1950s American television program that featured country music's top stars of the day. It was produced in Springfield, Missouri. The weekly live stage show premiered on ABC-TV on January 22, 1955, was renamed Country Music Jubilee on July 6, 1957, and was finally named Jubilee USA on August 2, 1958. Originating "from the heart of the Ozarks", the Saturday night variety series helped popularize country music in America's cities and suburbs, drawing more than nine million viewers. The ABC Radio version was heard by millions more starting in August 1954.

A typical program included a mix of vocal and instrumental performances, comedy routines, square dancing and an occasional novelty act. The host was Red Foley, one of the nation's top country music personalities having been ranked by Billboard as the #5 Top Country Artist for the 1940s and #5 in the 1950s. Big names such as Patsy Cline, Eddy Arnold, Johnny Cash and Faron Young were interspersed with a regular cast, including a group of young talent the Jubilee brought to national fame: 11-year-old Brenda Lee, Porter Wagoner, Wanda Jackson, Sonny James, Jean Shepard and The Browns. Other featured cast members were Webb Pierce, Bobby Lord, Leroy Van Dyke, Norma Jean and Carl Smith.

Carl Perkins, singing "Blue Suede Shoes", made his TV debut on the series, which showcased hundreds of popular artists performing everything from rockabilly, country and western, bluegrass and honky tonk to the Nashville sound, gospel and folk. Several now-legendary session musicians provided accompaniment at times during the show's run, including Grady Martin, Hank Garland, Bob Moore, Charlie Haden, Cecil Brower, Tommy Jackson and Bud Isaacs. The genial Foley closed each show from the Jewell Theatre in downtown Springfield with a "song of inspiration" or a recitation from his Keepsake Album; and his sign-off was "Goodnight mama, goodnight papa", before walking into the audience to shake hands as the credits rolled.

The Jubilee was canceled after almost six years as rock and roll grew in popularity, and in part because of publicity surrounding tax evasion charges against Foley, who was later acquitted. On September 24, 1960, the final telecast, like the first in 1955, opened with Foley's singing of "Hearts of Stone". The program concluded with his performance of "May the Good Lord Bless and Keep You". The series was voted Best Country Music Show by Fame magazine's annual TV critics poll in 1957 and 1960. In 1961, NBC-TV carried a spin-off, Five Star Jubilee.

Earlier country music television programs
The first (and first live) country music program on network television was Village Barn, broadcast from 1948–50 by NBC from a New York City nightclub. From the late 1940s through the 1950s, the U.S. networks carried a handful of other country music shows, including Hayloft Hoedown and ABC Barn Dance (ABC); Saturday Night Jamboree (NBC); and Windy City Jamboree and The Old American Barn Dance (DuMont). NBC and later ABC also aired Midwestern Hayride. The shows, however, were generally short-lived summer replacements and had few if any well-known performers.

Ozark Jubilee was the first network TV program to feature America's top country music stars, and as a result, was the first country music program to attract a significant national viewership. At five years and eight months, it also holds the record for the longest-running country music series on network television (Hee Haw was syndicated after two years on CBS, and Austin City Limits presents a much broader variety of music).

ABC-TV schedules
(all times are Eastern Time—all running times include commercial breaks)
 * 1954–55 season (Ozark Jubilee) Starting January 22, 1955: Saturday, 9–10 p.m. Starting July 2, 1955: Saturday, 7:30–9 p.m.
 * 1955–56 season (Ozark Jubilee): Saturday, 7:30–9 p.m.
 * 1956–57 season (Ozark Jubilee) Starting October 4, 1956: Thursday, 10–11 p.m. Starting December 29, 1956: Saturday, 8–9 p.m.
 * 1957–58 season (Country Music Jubilee): Saturday, 8–9 p.m.
 * 1958–59 season (Jubilee USA) Starting September 29, 1958: Monday, 8–8:30 p.m. Starting November 1, 1958: Saturday, 8–9 p.m.
 * 1959–60 season (Jubilee USA) Starting October 3, 1959: Saturday, 10–11 p.m. – September 24, 1960

From October 15, 1955, to September 15, 1956, the program aired from 7:30–8 p.m. every fourth Saturday when ABC televised The Grand Ole Opry live from 8–9 p.m. From March through September 1956, the "Junior Jubilee" edition aired in the 7:30–8 p.m. time slot. In contrast to many network series which went on summer hiatus, the Jubilee was live throughout the year.

Red Foley and the rise of Springfield
During the late 1940s and 1950s, Springfield broadcasters Ralph Foster and Si Siman produced nationally syndicated radio shows through Foster's RadiOzark Enterprises, and aired them locally over his KWTO, also a stepping-stone for numerous country stars. Their stable of country music shows and talent grew, and Foster believed Springfield could dethrone Nashville to become the "crossroads of country music." He realized television was the key, and named his new company Crossroads TV Productions, Inc., with Siman and John B. Mahaffey (Foster's nephew) as managing vice presidents. A financial backer was local businessman Lester E. Cox. In December 1953, they launched  Ozark Jubilee on Springfield's KYTV-TV.

In April 1954, after extensive negotiations, Siman lured Red Foley from Nashville to host the show with a one-year contract, renewed for three more in 1955. It was a major coup; Foley was considered by many to be America's top country music star. In 1946 he replaced Roy Acuff as emcee of the Grand Ole Opry segment carried by NBC Radio, and his popularity during the following eight years was credited with establishing it as the number one country music show. Three months later, in July 1954, ABC-TV agreed to buy the Jubilee; and by August, was carrying a radio version hosted by Foley that had begun in July on KWTO.

To represent the regular performers on KWTO and the Jubilee, in March 1955 Foster established Top Talent, Inc., in partnership with Siman; and to publish their songs, Siman established Earl Barton Music, Inc. with partners Foster, Mahaffey and Cox Siman also handled talent bookings for the show. Foster, known by cast and crew as "the Skipper", made an appearance on the final broadcast of Jubilee USA, singing "Woodman, Spare that Tree".

By 1956, Springfield, with two other ABC shows, ranked behind only New York and Hollywood for originating network television programming. Top Talent was booking Jubilee artists across the country, and that April, the Jubilee had finished third among men. According to The St. Louis Post-Dispatch that February, "Springfield has become the recognized center of the country music world. In fact, it is generally agreed in television, recording and radio circles, that Springfield, now a city of 90,000, has shaken Nashville, Tennessee, home of The Grand Ole Opry and long-time mecca of hillbilly musicians, to its very foundations." But the 1957 departures of Porter Wagoner and Brenda Lee to the Music City signaled the shift would not be permanent, and Springfield never generated the business or revenues of Nashville.

Publicity surrounding federal income tax evasion charges pending against Foley during 1960 influenced ABC's decision to cancel the program, although his first trial that fall ended in a hung jury; and after a second trial he was quickly acquitted on April 23, 1961. The previous October, ABC had begun airing the popular Fight of the Week in the Jubilee's former time slot (the show had replaced The Saturday Night Fights in 1955).

Cast
The Ozark Jubilee cast was originally headlined by Wanda Jackson, Norma Jean, Bobby Lord, Webb Pierce, Marvin Rainwater, Porter Wagoner and Slim Wilson, who was also front man for both the Tall Timber Trio, made up of "Speedy" Haworth (guitar), Bob White (bass guitar) and "Doc" Martin (steel guitar); and the Jubilee Band, composed of Haworth, Martin, White, Johnny Gailey (drums), Paul Mitchell (piano) and Zed Tennis (fiddle). Featured vocalists included Leroy Van Dyke, Suzi Arden, Chuck Bowers, Sonny James, Tommy Sosebee and Tabby West. Singers Hawkshaw Hawkins and Jean Shepard, who met on the show, later married.

The versatile Wilson was also half of the show's Flash and Whistler (with Floyd "Goo Goo" Rutledge); and Rutledge was half of Lennie and Goo Goo (with Lennie Aleshire), both country music comedy duos. Other comedians were Pete Stamper, Shug Fisher, KWTO's Bill Ring, Uncle Cyp and Aunt Sap Brasfield, and Luke Warmwater.

The cast also included The Foggy River Boys, a singing quartet later known as The Marksmen (George Richardson, Les Robertson, Don Taylor and Earl Terry); Harold Morrison (banjo) and Jimmy Gately (guitar), a bluegrass duo; and The Wagoner Trio, made up of Wagoner, Haworth and Don Warden (steel guitar).

The house band was first known as The Crossroads Boys, composed of Grady Martin, Billy Burke, Bud Isaacs, Tommy Jackson, Paul Mitchell, Jimmy Selph, Bob Moore and Mel Bly; but the name was soon changed to Bill Wimberly and His Country Rhythm Boys, a seven-piece group that alternated weekly during 1955 with Grady Martin and His Winging Strings, featuring Moore, Jackson, Isaacs and Hank Garland.

Pierce hosted the first half-hour of the 90-minute programs once a month beginning October 15, 1955; Wagoner and James joined him in monthly rotation from January through at least July 1956. Substitute hosts included Wilson, Eddy Arnold, and Jim Reeves (May–July 1958). The on-camera announcer was Joe Slattery, a former Pan Am and US Army Air Forces pilot who later became president of AFTRA.

The Jubilee featured two square dance groups: the Promenaders (with caller Lowell "L. D." Keller), a competitive team originally from Southwest Missouri State College; and a children's group from Camdenton, Missouri, the (Lake of the Ozarks) Tadpoles (with caller Buford Foster). Several other groups, including the Ozark Sashayers (with caller Rex Kreider) and the teenage Wagon Wheelers (with caller Gary Ellison), made guest appearances.

Foley's son-in-law, Pat Boone, occasionally appeared; as did his eldest daughter, Betty. Willie Nelson and his eventual third wife, Shirley Simpson, both auditioned for the show, but only Simpson (given the stage surname Caddell) made it. Many of the regular cast were natives or residents of the Ozarks. Over the years they included:

 * Lennie Aleshire
 * Suzi Arden
 * Chuck Bowers
 * Uncle Cyp and Aunt Sap Brasfield
 * Cecil Brower
 * The Browns
 * Smiley Burnette
 * Shirley Caddell
 * Bill Carlisle
 * Thumbs Carllile
 * Curly Chalker
 * Arlie Duff
 * Patsy Elshire
 * James "Rusty" Estes
 * Buster Fellows
 * Shug Fisher
 * The Foggy River Boys
 * Johnny Gailey
 * Alfred "Red" Gale
 * Jimmy Gately
 * Charlie Haden
 * Hawkshaw Hawkins
 * "Speedy" Haworth
 * Libby Horne
 * Bud Isaacs
 * Tommy Jackson
 * Wanda Jackson
 * Sonny James
 * Norma Jean
 * Brenda Lee
 * Merl Lindsay
 * Bobby Lord
 * Johnny Manson
 * Bryan "Doc" Martin
 * Grady Martin
 * Paul Mitchell
 * Bob Moore
 * Harold Morrison
 * Penny Nichols
 * The Philharmonics
 * Webb Pierce
 * Marvin Rainwater
 * Bill Ring
 * Floyd "Goo Goo" Rutledge
 * Jimmie Selph
 * Jean Shepard
 * Tommy Sosebee
 * Carl Smith
 * Pete Stamper
 * Zed Tennis
 * Leroy Van Dyke
 * Porter Wagoner
 * Billy Walker
 * Don Warden
 * Luke Warmwater
 * Tabby West
 * Bob White
 * [ The Willis Brothers]
 * Slim Wilson
 * Bill Wimberly

Guest stars
Virtually every country music star of the day appeared on the Jubilee with the notable exception of Hank Snow, who maintained an allegiance to Nashville's Opry. Among them were:

 * Roy Acuff
 * Rex Allen
 * Bill Anderson
 * Chet Atkins
 * Eddy Arnold
 * Gene Autry
 * Johnny Bond
 * Margie Bowes
 * The Carter Sisters
 * Johnny Cash
 * Don Cherry
 * Sanford Clark
 * Patsy Cline
 * The Collins Kids
 * Wilma Lee and Stoney Cooper
 * Cowboy Copas
 * Jimmie Davis
 * Jimmy Dean
 * Little Johnny Edwards
 * Little Jimmy Dickens
 * Jimmy Driftwood
 * Tommy Duncan
 * Lefty Frizzell
 * George Hamilton IV
 * Homer and Jethro
 * Johnny Horton
 * Jan Howard
 * Ferlin Husky
 * Stonewall Jackson
 * Betty Johnson
 * George Jones
 * Grandpa Jones
 * Pee Wee King
 * Hank Locklin
 * The Louvin Brothers
 * Leon McAuliffe
 * The Maddox Brothers and Rose
 * Patsy Montana
 * George Morgan
 * Bashful Brother Oswald
 * Buck Owens
 * The Duke of Paducah
 * Minnie Pearl
 * Carl Perkins
 * Ray Price
 * Jim Reeves
 * Tex Ritter
 * Marty Robbins
 * Margie Singleton
 * Stringbean
 * Hank Thompson
 * Mel Tillis
 * Merle Travis
 * Ernest Tubb
 * Conway Twitty
 * T. Texas Tyler
 * Gene Vincent
 * Jimmy Wakely
 * Kitty Wells
 * Slim Whitman
 * The Wilburn Brothers
 * Tex Williams
 * Bob Wills
 * Del Wood
 * Faron Young

Other guests included Fran Allison in a recurring role as Aunt Fanny; actors Betty Ann Grove, Jim Brown and Duncan Renaldo; and nationally syndicated columnist Earl Wilson. A young Wayne Newton performed with his brother as the Rascals in Rhythm. On January 14, 1956, the program's first anniversary, Tennessee Gov. Frank Clement, Missouri's U.S. senators Tom Hennings and Stuart Symington, and Missouri Lt. Gov. Jim Blair appeared, as did St. Louis Cardinals baseball star Stan Musial.

The Jubilee and Brenda Lee
On February 23, 1956, 11-year-old Brenda Lee, living in Augusta, Georgia, turned down $30 to sing on a Swainsboro radio station to see Foley and a visiting Jubilee promotional unit at Bell Auditorium. A local disc jockey convinced Foley to hear her sing before the show. He was stunned and agreed to let Lee perform "Jambalaya" that night. Foley later recalled his reaction:

"I still get cold chills thinking about the first time I heard that voice. One foot started patting rhythm as though she was stomping out a prairie fire but not another muscle in that little body even as much as twitched. And when she did that trick of breaking her voice, it jarred me out of my trance enough to realize I'd forgotten to get off the stage. There I stood...after 26 years of supposedly learning how to conduct myself in front of an audience, with my mouth open two miles wide and a glassy stare in my eyes. The way I stood back and enjoyed watching her work I felt guilty for not going out to the box office and buying a ticket."

Jubilee producer-director Bryan Bisney contacted her stepfather, Buell "Jay" Rainwater, who mailed him a tape recording of Lee singing "Jambalaya" on an Augusta radio show with a snapshot of Lee in Cincinnati, Ohio with Jimmie Skinner (who had appeared on the show in 1955). He booked her network debut for March 31, 1956 to sing "Jambalaya" on the second "Junior Jubilee" edition of the show.

The New York Journal American's Jack O'Brien began his April 1 column with, "Didn't catch the name of the 9-year-old [sic] singer on last night's Ozark Jubilee but she belts a song like a star." The show received three times the usual fan mail with nearly every letter asking to see her again, and Lee's family soon moved to Springfield. Although her five-year contract with Top Talent was broken by a 1957 lawsuit brought by her mother and her manager, she made regular appearances on the program throughout its run.

Carl Perkins, "Blue Suede Shoes", and Elvis
Carl Perkins and the Perkins Brothers Band made their television debut on Ozark Jubilee on March 17, 1956, performing Perkins' No. 1 hit, "Blue Suede Shoes" and the B side, "Honey Don't". The group included Perkins (lead guitar and vocalist), Jay Perkins (rhythm guitar), Clayton Perkins (bass guitar) and W.S. Holland (drums). Coincidentally, Elvis Presley performed the song that same Saturday night on CBS-TV's Stage Show, which overlapped the Jubilee from 8–8:30 p.m. ET (Presley first performed the song February 11 on Stage Show). An automobile accident en route to New York prevented the group from next appearing on The Perry Como Show on March 24. Perkins returned to the Jubilee on February 2, 1957 to again sing "Blue Suede Shoes" and his then-current hit, "Matchbox".

Both Perkins and Presley were fans of the Jubilee. In 1955, Presley saw Charlie Hodge, his eventual friend and stage assistant, perform on the program. He first met Hodge when a Jubilee  promotional unit later visited Memphis, Tennessee. That same year, Presley asked Bobby Lord to get him an appearance on the show, but Lord told Presley the producers viewed him as "a flash in the pan."

Patsy Cline
Patsy Cline made sixteen appearances on the Jubilee, which gave her the opportunity to choose her own material for a national audience. She first appeared in January 1956, returning on April 21. In 1957, she appeared on February 9; and on June 22 (the Oklahoma State Fair remote) she performed "Walkin' After Midnight" and "Try Again". On August 10, 1957 she sang her new single, "Three Cigarettes (In an Ashtray)" and "Try Again". Her December 5 appearance included "Make Believe", a duet with Foley; "I Don't Wanna Know"; and "Then You'll Know". During the program, Foley presented Cline with The Billboard's Most Promising County & Western Female Artist award, and Music Vendor magazine's award for Greatest Achievement in Records in 1957 (for "Walkin' After Midnight").

In 1958, Cline appeared on February 21 and April 26. On November 7, 1959, she sang "Walkin' After Midnight" and "Come on In", then "Let's Go to Church" as a duet with Slim Wilson. On December 7, she sang her "Got a Lot of Rhythm in My Soul" and "Lovesick Blues", released in January 1960; and sang duets with Ferlin Husky ("Let it Snow") and Foley ("Winter Wonderland"). On June 4, 1960, Cline soloed with "Lovesick Blues" and "How Can I Face Tomorrow", released in July; and sang "I'm Hogtied Over You" with Cowboy Copas and "Rueben, Reuben" with June Valli and Eddy Arnold.

Junior Jubilee
Every fourth Saturday from March 31 through September 15 (and on December 13), 1956, a special edition of Ozark Jubilee showcased young country music performers. "Junior Jubilee" aired from 7:30–8 p.m. when ABC televised The Grand Ole Opry from 8–9 p.m. Although Foley appeared, 10-year-old singer Libby Horne of McAlester, Oklahoma was the ostensible emcee. Little Johnny Edwards 6-year-old singer of Sarcoxie, Missouri 1956. Brenda Lee made her first appearances on the program. Other performers included seven-year-old singer "Cookie" McKinney, guitarist John "Bucky" Wilkin, 12-year-old fiddler Clyde Wayne Spears, singer-guitarist Mike Breid, seven-year-old Billy Joe Morris, and child square dancers the Whirli-jiggers. "Junior Jubilee" first appeared as a show segment on November 19, 1955, and returned as a portion of Jubilee USA on November 8, 1958.

Public service
Foley periodically asked viewers to contribute to various charities, including the March of Dimes, Easter Seals, Community Chest, and aid following the 1960 Great Chilean earthquake. Guests in 1956 included the Polio Mother of the Year and the March of Dimes poster family. Groups recognized on the program included the Girl Scouts and the Chiefs of Police.

The Jubilee also staged performances for inmates at the US Medical Center for Federal Prisoners in Springfield, including special Christmas shows.

Audience and sponsors
During the program's 1955 premiere, Foley asked, "If you folks want us to come and visit at your house like this every Saturday night, why don't you drop me a line in Springfield, Missouri?" In the next week 25,258 cards and letters arrived from 45 of the 48 states, and the show typically received 6,000 letters each week. In May 1955, carried by 72 ABC affiliates, it was the only TV show with an audience equally divided among men, women and children, according to the American Research Bureau (ARB). For 1955, ABC reported these achievements for the program, citing ARB data:

 * Largest male U.S. television audience
 * 28 percent more per-set viewers than the average of all prime time shows
 * Largest per-set U.S. television audience, 3.40 persons

By early 1956, the Jubilee had earned a 19.2 Nielsen rating, and ARB estimated its weekly TV audience to be as high as 9,078,000. (The $64,000 Question had the most viewers, 16,577,500.) By 1959 the show was carried by 150 affiliates, but rarely won its time slot, competing with such heavyweights as The Perry Como Show on NBC; and on CBS, The Honeymooners, Perry Mason, and in 1960, the top-rated Gunsmoke. Its ratings were also hampered when a few major-market affiliates such as WABC-TV took advantage of network break-away cues to carry 30- or, when it was 90 minutes, 60-minute portions.

ABC promoted and sold the program as prime family entertainment. Sponsors included the American Chicle Co., Rolaids, Anacin (1956), Williamson-Dickie (1957–60), Massey Ferguson (1958–60), Arrid, Postum (1958), Carter's Little Pills and Sargent's Dog Care Products (1960); and was sold nationally by Ted Bates & Company. Joe Slattery handled station breaks and some commercials, often appearing during Jubilee USA with Massey Ferguson farm tractors and accessories in film clips or on stage.

The live audience was briefly part of the broadcasts when a camera would swing around to show the sold-out Jewell Theatre. Attendees, often nearly 90 percent out-of-state, would cheer and hold up signs or banners with the names of their hometowns. Producers estimated 350,000 people (from as many as 30 states on some nights) attended the performances at the Jewell from 1954–1960. Visitors also came from Canada, Mexico, Hawaii and Bermuda. Tickets had to be requested as long as six weeks in advance and it was believed to be the only network TV show with paid admission ($1.00 main floor, 75 cents balcony and 50 cents standing room). Second (non-broadcast) shows were frequently added to accommodate the demand during the summers.

The Jubilee regularly noted it was carried "coast to coast", and to promote the show, "personal appearance units", often including Foley, performed at state fairs and other venues in 42 states, Alaska (then a U.S. territory) and every Canadian province.

Production
Ozark Jubilee's first broadcast was December 26, 1953 with an hour-long telecast from the studio of KYTV before a live audience, hosted by Bill Bailey. The two-and-a-half-hour radio version, hosted by Foley, began July 17, 1954 on KWTO from Springfield's 1,100-seat Jewell Theatre, a former movie theater. ABC Radio began carrying 30 minutes of the program August 7, and added another half-hour on a delayed basis on Tuesday nights starting October 5. The KYTV show followed with 90-minute TV simulcasts from the theater starting September 4, 1954.

The program debuted on ABC-TV on January 22, 1955, but the first 14 national telecasts were staged at KOMU-TV in Columbia, Missouri because network television transmission capability from Springfield was not available. Columbia had a microwave transmitter, however, for ABC coverage of University of Missouri football games. After AT&T installed a microwave link in Springfield to transmit to Kansas City (which could feed to the network via Chicago), and modifications were made to the Jewell (including extending the stage and adding a control room), the program returned to the theater with the first broadcast April 30. The show was sent to KYTV by a local microwave link from the station's remote van. Rehearsals for Saturday shows were held on Fridays, with run-throughs Saturday afternoons.

The program used equipment and staff from KYTV, which was then a dual ABC-NBC network affiliate. It debuted using two black-and-white RCA TK-11 cameras with a third added a year later. Vocals of some hit songs were lip-synched. Overhead shots of square dancing and for other creative purposes were accomplished using a large mirror angled above the stage. One 1960 show included an elephant from a visiting Adams & Sells Circus quietly performing on stage behind an "oblivious" Uncle Cyp. The program had two remote broadcasts: June 22, 1957 from the Oklahoma State Fair during the state's semi-centennial; and February 21, 1959 from the Masonic Auditorium in Detroit, Michigan for a Massey Ferguson dealers convention.

In July 1957, Dan Lounsbery, producer of NBC's Your Hit Parade, and its art director, Paul Barnes, were hired by ABC to spend several weeks with the show to improve the sets and pacing. July 6 saw the first program under the name Country Music Jubilee, which, according to ABC Vice President James Aubry Jr., "recognizes the wide popularity of country music."

The Jubilee's executive producers were Crossroads vice presidents Si Siman and John Mahaffey, and the producer-director was Bryan "Walt" Bisney. The co-writers were publicist Don Richardson and Bob "Bevo" Tubert. Fred I. Rains was floor director and Bill Ring frequently served as associate producer. The original scenic designer was Don Sebring; his successor, Andy Miller, later did scenic design for nearby Silver Dollar City and Richardson became its public relations director.

Five Star Jubilee
In 1961, NBC-TV carried a summer spin-off called Five Star Jubilee from March 17–September 22. Starting in May, it was the first network color television series to originate outside New York City or Hollywood. The weekly program featured five rotating hosts: Snooky Lanson, Tex Ritter, Jimmy Wakely, Carl Smith and Rex Allen. Produced from Springfield's Landers Theatre, it was similar to Jubilee USA and featured some of the same cast members, including Bobby Lord, the Promenaders and Slim Wilson's Jubilee Band. Barbara Mandrell made her network debut on the program.

Legacy
After cancellation by ABC, live performances from the Jewell Theatre continued over KWTO-AM (with 15 minutes carried by NBC Radio on Saturday afternoons through 1961), and groups of cast members continued making personal appearances. The theater was demolished five months later in February 1961; a marker in Jubilee Park, dedicated in 1988, notes its location at 216 South Jefferson Ave. Cast and production crew members held reunions at the 1988 dedication, in October 1992, and in April 1999.

The Jubilee was culturally significant for giving millions of urban and suburban American viewers their first regular exposure to country music. As Webb Pierce told TV Guide in 1956, "Once upon a time, it was almost impossible to sell country music in a place like New York City. Nowadays, television takes us everywhere, and country music records and sheet music sell as well in large cities as anywhere else." In return, the Jubilee gave many of the biggest names in country music their first experiences performing on television.

The program also gave national exposure to a number of female country music pioneers, including Patsy Cline, Brenda Lee, Wanda Jackson, Jan Howard, Jean Shepard, Kitty Wells and Norma Jean; the show also featured a local African-American group, the Philharmonics. It represented the peak of Red Foley's career, who had been America's top country star since World War II and who remains one of the biggest-selling country artists of all time. Finally, the Jubilee in many ways laid the groundwork for neighboring Branson, Missouri to become America's top country music tourist destination.

The program was the subject of a 1993 book, Remembering the Ozark Jubilee; and in 2003, Ozarks Public Television released an hour-long documentary, Ozark Jubilee: A Living Legacy. Cast and crew gathered once again for its premiere at the Landers Theatre.

Streets in a residential neighborhood of nearby Nixa, Missouri include Ozark Jubilee Drive, Red Foley Court, Slim Wilson Boulevard, Bill Ring Court, Zed Tennis Street and Haworth Court.

Missouri State University digitization project
More than sixty full or partial kinescopes of the program were preserved at the UCLA Film and Television Archive. Missouri State University's Meyer Library has partnered with the UCLA archives to digitize all viable episodes and post them on a dedicated YouTube channel. Digitizing each episode costs $2,500, and sponsorship opportunities are available. As of February 2023, more than 70 episodes or segments have been posted. Meyer Library also houses the Bryan T. E. Bisney Ozark Jubilee Collection of Bisney's logbooks, notes and photos.

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Witnica

Witnica (Vietz in Ostbrandenburg) is a town in western Poland, situated in the Lubusz Voivodeship, with 6,747 inhabitants (2019).

The town is located in the historic Lubusz Land. The town's name derives from the Polish words wić or witka, meaning a willow twig or a type of willow.

History
Along with Lubusz Land it was part of medieval Poland, and later it was also under the rule of Brandenburg, the Czech Crown, Prussia, and between 1871 and 1945 it was part of Germany, located in the Prussian Province of Brandenburg. The Germans brought Polish prisoners of war for forced labour to the town during World War II. In the final stages of World War II, half of the population fled before the Red Army captured the town in February 1945. Polish POWs were liberated.

After Nazi Germany's defeat in World War II the area became again part of Poland. The remaining population was expelled in accordance to the Potsdam Agreement. New Polish citizens, mostly themselves expellées from former eastern Poland annexed by the Soviet Union, came to the town. War damage was not significant, reaching 8% of the buildings. The ruins were dismantled to obtain bricks for the reconstruction of Warsaw destroyed by the Germans.

Economy
The town is known for its brewery (Browar Witnica), established in 1848.

Culture
A Polish military museum (Muzeum Chwały Oręża Polskiego) is located in Witnica.

Sports
Witnica is home to football club, which competes in the Polish lower leagues.

Twin towns – sister cities
See twin towns of Gmina Witnica.

People

 * Johannes Schüler (1894–1966), German conductor

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Witnica


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Talk:Hawaii state circuit court

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 * As someone who has actually worked for the Hawai'i State Judiciary, I take offense at the recent deletion of all use of the 'okina in this particular article. The official rendering of the Hawai'i State Circuit Courts, as prescribed by law, in fact uses the 'okina -- on the official seal, all official docket forms, all case files, all published opinions of the circuit court judges and the official website. The name is actually trademarked for official use with the 'okina.  It is Hawai'i State Circuit Courts, not Hawaii State Circuit Court.  --Gerald Farinas 01:26, 16 Jul 2004 (UTC)

title: Talk:Hawaii state circuit court


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Duffy Lewis

George Edward "Duffy" Lewis (April 18, 1888 – June 17, 1979) was an American professional baseball left fielder who played in Major League Baseball (MLB) for the Boston Red Sox, the New York Yankees, and the Washington Senators from 1910 to 1921.

Lewis attended Saint Mary's College of California. He made his MLB debut with the Red Sox in 1910, where he formed the Golden Outfield with Tris Speaker and Harry Hooper. He won three World Series championships with Boston (1912, 1915, and 1916). The Red Sox traded Lewis to the Yankees, where he played in 1919 and 1920, before they traded him to the Senators before the 1921 season. He continued to play and manage in the minor leagues until 1929.

Lewis continued to work in baseball as a coach for the Boston Braves from 1931 to 1935, and then as their traveling secretary through 1961. Lewis is a member of the Boston Red Sox Hall of Fame and the Pacific Coast League Hall of Fame.

Early life
George Edward Lewis was born to Mary and George Lewis on April 18, 1888, in San Francisco, California. He acquired his nickname from his mother's maiden name. He had an older brother and an older sister. When Lewis was seven years old, he served as the mascot for the local baseball team in Alameda, California.

Early career
Lewis attended Saint Mary's College of California before making his professional baseball debut with the Alameda Grays of the California State League in 1907. He played for the Oakland Oaks of the Pacific Coast League (PCL) in 1908 and 1909. He also played winter baseball in Yuma, Arizona, where he was first noticed by Boston Red Sox owner John I. Taylor. In September 1909, the Red Sox selected Lewis from Oakland in the Rule 5 draft. He finished the 1909 season with Oakland, and reported to spring training with the Red Sox in 1910.

Boston Red Sox
Lewis became the Red Sox starting left fielder in 1910. Harry Hooper, who had played left field for the Red Sox, became the right fielder. Along with Hooper and center fielder Tris Speaker, Lewis played in the Golden Outfield from 1910 to 1915. In his rookie season, Lewis batted .283 with eight home runs, second-most in the American League, and 29 doubles, third-most in the league. In 1911, he batted .307 with seven home runs, In 1912, he batted .284 with six home runs. His 109 runs batted in (RBIs) were the second-most in the league. The Red Sox won the American League championship, and defeated the New York Giants in the 1912 World Series in eight games. Lewis batted .188 (6-for-32) in the series.

In 1913, Lewis batted .298 with no home runs. Babe Ruth made his major league debut on July 11, 1914, and Lewis pinch hit for Ruth during the game. He was the only player to pinch hit for Ruth during the latter's major league career. Lewis finished the 1914 season with a .278 batting average. In 1915, Lewis batted .291 with 31 doubles, which was the second-most in the league. The Red Sox faced the Philadelphia Phillies in the 1915 World Series, and won in five games. Lewis batted .444 (8-for-18) against the Phillies. He also recorded five out of the 12 RBIs in the series for Boston. He drove in the game-winning runs in both Games 3 and 4, and made several catches that helped Boston win the series. After the World Series, Lewis returned to the San Francisco Bay Area, where he performed vaudeville shows at the Pantanges Theatre in Oakland for $500 a week ($0 in current dollar terms).

The Red Sox traded Speaker to the Cleveland Indians in 1916, and Boston manager Bill Carrigan experimented with playing Lewis in center field before returning him to left field. The Red Sox repeated as American League champions in 1916, with Lewis batting .268. In the 1916 World Series, the Red Sox defeated the Brooklyn Robins in five games; Lewis batted .353 (6-for-17). Lewis batted .302 for the Red Sox in 1917; it was the ninth-highest batting average in the league that season.

Later playing career
Lewis did not play for the Red Sox during the 1918 season due to his service in the United States Navy during World War I. He enlisted as a yeoman and was stationed at the Mare Island Naval Shipyard, where he was the player-manager for the shipyard's baseball team. He became a chief petty officer before the end of his service.

On December 18, 1918, the Red Sox traded Lewis, along with Dutch Leonard and Ernie Shore, to the New York Yankees for Ray Caldwell, Frank Gilhooley, Slim Love, Roxy Walters and $15,000 ($0 in current dollar terms). He batted .272 with seven home runs for the Yankees in 1919, while leading the American League with 141 games played. He began to lose playing time in 1920 following the major league debut of Bob Meusel and the acquisition of Ruth from Boston, but Lewis still batted .271 in 107 games played. On December 31, 1920, the Yankees traded Lewis and George Mogridge to the Washington Senators for Braggo Roth. Lewis batted .186 in 27 games for Washington before he was released in June.

After he was released from the Washington Senators, Lewis signed with the Salt Lake City Bees of the PCL for the remainder of the 1921 season. He led the PCL with a .403 batting average in 1921. He served as player-manager for Salt Lake City from 1922 through 1924. While he was with Salt Lake City, the Red Sox hired him to serve as a scout based in the Western United States. Lewis was the player-manager for the Portland Beavers of the PCL for the 1925 season, and for the Mobile Bears of the Southern Association for the 1926 season. Disappointed with the team's performance, Lewis resigned from Mobile in June 1926. He finished the 1926 season as a left fielder for the Jersey City Skeeters of the International League. In 1927, he was player-manager for the Portland Eskimos of the New England League, and they won the league championship that season. He retired as a player after the 1927 season, but remained as Portland's manager in the 1928 season. He began the 1929 season managing Portland, but resigned in June, citing poor health.

Career retrospective
Lewis led all American League left fielders in assists in 1910 (30), 1911 (27), 1912 (23), and 1913 (26). He finished his major league career with 209 assists, the third-most among major league left fielders behind Jimmy Sheckard (243) and Zach Wheat (231). Lewis also led all American League left fielders in double plays turned in 1910 (eight), and in putouts in 1910 (264) and 1912 (300). His .985 fielding percentage was the ninth-best for all American League outfielders in 1919.

At bat, Lewis was a line-drive hitter who was often the cleanup hitter in the batting order. He was considered to be a clutch hitter. In 11 seasons, Lewis batted .284 with 38 home runs, 793 RBIs, 1,518 hits, 289 doubles, and 68 triples.

Duffy's Cliff
In 1912, the Red Sox moved into Fenway Park, which featured a 10 ft high mound that formed an incline in front of the 25 ft left field wall, now better known as the Green Monster. Lewis practiced catching the ball on the way up the incline and throwing the ball while descending. He mastered fielding on the incline to such an extent that it became known as "Duffy's Cliff". Sports cartoons of the period often depicted him as a mountain climber making catches amid sheep and snowcaps. The mound was removed during renovations of Fenway Park conducted in 1934.

Later career
Lewis had invested his money in the stock market, and lost it in the stock market crash of 1929, compelling him to return to baseball. He became a coach for the Boston Braves in 1931. He coached the Braves through 1935. Ruth played with the Braves in 1935, and Lewis witnessed Ruth's final major league home run, much as he had witnessed Ruth's first home run with the Red Sox. He became the Braves' traveling secretary in 1936, and always insisted on first class travel. Lewis stayed with the organization through their relocation to Milwaukee. He retired from the Braves in 1961.

Later life
Lewis married Eleanor Ruth Keane of Boston, a fan that he met at the Huntington Avenue Grounds, after the 1911 season. They did not have children. Together, they built a house in Boyes Hot Springs, California, but the house and their possessions were destroyed in a fire in 1923.

After his baseball career, Lewis and his wife retired to Salem, New Hampshire, where he had VIP box seats at Rockingham Park. Eleanor died in 1976.

Lewis died in Salem on June 17, 1979. He was buried at Holy Cross Cemetery in Londonderry, New Hampshire. As he had no money or living relatives, he was buried in an unmarked grave. When some volunteer caretakers found out about this, they began to raise money for one, with the Red Sox contributing. A headstone was dedicated in June 2001.

Lewis was inducted into the Boston Red Sox Hall of Fame in 2002 and into the PCL Hall of Fame in 2012.

title: Duffy Lewis


text:
ATC code D04

D04AA Antihistamines for topical use

 * D04AA01 Thonzylamine
 * D04AA02 Mepyramine
 * D04AA03 Thenalidine
 * D04AA04 Tripelennamine
 * D04AA09 Chloropyramine
 * D04AA10 Promethazine
 * D04AA12 Tolpropamine
 * D04AA13 Dimetindene
 * D04AA14 Clemastine
 * D04AA15 Bamipine
 * D04AA16 Pheniramine
 * D04AA22 Isothipendyl
 * D04AA32 Diphenhydramine
 * D04AA33 Diphenhydramine methylbromide
 * D04AA34 Chlorphenoxamine

D04AB Anesthetics for topical use

 * D04AB01 Lidocaine
 * D04AB02 Cinchocaine
 * D04AB03 Oxybuprocaine
 * D04AB04 Benzocaine
 * D04AB05 Quinisocaine
 * D04AB06 Tetracaine
 * D04AB07 Pramocaine
 * QD04AB51 Lidocaine, combinations

D04AX Other antipruritics

 * D04AX01 Doxepin

title: ATC code D04


text:
Talk:Kanto plain

The Kanto plain and the Kanto region are two separate entities. To be more specific, the Kanto plain is smaller than the region itself, which encompasses many prefectures. The Kanto plain is more of a place name, referring to the area around Tokyo, like the article said. I lived in Japan for three years so that's how I inferred this, from advertisements on American Forces Network and such. Mike H 01:30, Jul 16, 2004 (UTC)

title: Talk:Kanto plain


text:
NewDES

In cryptography, NewDES is a symmetric key block cipher. It was created in 1984–1985 by Robert Scott as a potential DES replacement.

Despite its name, it is not derived from DES and has quite a different structure. Its intended niche as a DES replacement has now mostly been filled by AES. The algorithm was revised with a modified key schedule in 1996 to counter a related-key attack; this version is sometimes referred to as NewDES-96.

In 2004, Scott posted some comments on sci.crypt reflecting on the motivation behind NewDES's design and what he might have done differently so as to make the cipher more secure.

Algorithm
NewDES, unlike DES, has no bit-level permutations, making it easy to implement in software. All operations are performed on whole bytes. It is a product cipher, consisting of 17 rounds performed on a 64-bit data block and makes use of a 120-bit key.

In each round, subkey material is XORed with the 1-byte sub-blocks of data, then fed through an S-box, the output of which is then XORed with another sub-block of data. In total, 8 XORs are performed in each round. The S-box is derived from the United States Declaration of Independence (used as a nothing-up-my-sleeve number).

Each set of two rounds uses seven 1-byte subkeys, which are derived by splitting 56 bits of the key into bytes. The key is then rotated 56 bits for use in the next two rounds.

Cryptanalysis
Only a small amount of cryptanalysis has been published on NewDES. The designer showed that NewDES exhibits the full avalanche effect after seven rounds: every ciphertext bit depends on every plaintext bit and key bit.

NewDES has the same complementation property that DES has: namely, that if

 * $$E_K(P)=C,$$

then

 * $$E_{\overline{K}}(\overline{P})=\overline{C},$$

where

 * $$\overline{x}$$

is the bitwise complement of x. This means that the work factor for a brute force attack is reduced by a factor of 2. Eli Biham also noticed that changing a full byte in all the key and data bytes leads to another complementation property. This reduces the work factor by 28.

Biham's related-key attack can break NewDES with 233 chosen-key chosen plaintexts, meaning that NewDES is not as secure as DES.

John Kelsey, Bruce Schneier, and David Wagner used related-key cryptanalysis to develop another attack on NewDES; it requires 232 known plaintexts and one related key.

title: NewDES


text: Category:Mass media in Belarus

title: Category:Mass media in Belarus


text:
User talk:Scigeek

Hello and welcome to Wikipedia! Hope you like it here, and stick around.

Here are some tips to help you get started:

 * To sign your posts (on talk pages, for example) use the '~' symbol. To insert just your name, type ~~~ (3 tildes), or, to insert your name and timestamp, use ~~~~ (4 tildes).
 * Try the Tutorial, and feel free to experiment in the test area.
 * If you need help, post a question at the Help Desk
 * Follow the Simplified Ruleset
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Remember Neutral point of view
 * Explore, be bold in editing pages, and, most importantly, have fun!

Good luck!

License of Image:Me_juggling.jpg
Hi, could you please state the license of Image:Me_juggling.jpg so that it is possible to include it in the German Wikipedia or in Commons aswell? --80.143.248.143 15:05, 6 Dec 2004 (UTC)

And since you are a juggler, explore around a bit, and see what you can add to the juggling constellation of articles, welcome to wikipedia and thanks for the nice picture. I'll add it to some other articles. Drop me a note if you need help or anything ... Pedant 20:12, 2004 Dec 6 (UTC)

File copyright problem with File:Sword parts.jpg
Thank you for uploading File:Sword parts.jpg. However, it currently is missing information on its copyright status. Wikipedia takes copyright very seriously. It may be deleted soon, unless we can determine the license and the source of the file. If you know this information, then you can add a copyright tag to the image description page.

If you have uploaded other files, consider checking that you have specified their license and tagged them, too. You can find a list of files you have created in [ your upload log].

If you have any questions, please feel free to ask them at the media copyright questions page. Thanks again for your cooperation. Magog the Ogre (talk) 09:06, 12 January 2011 (UTC)

title: User talk:Scigeek


text:
User talk:TheJames

Hello and welcome to Wikipedia! Hope you like it here, and stick around.

Here are some tips to help you get started:

 * To sign your posts (on talk pages, for example) use the '~' symbol. To insert just your name, type ~~~ (3 tildes), or, to insert your name and timestamp, use ~~~~ (4 tildes).
 * Try the Tutorial, and feel free to experiment in the test area.
 * If you need help, post a question at the Help Desk
 * Follow the Simplified Ruleset
 * Eventually, you might want to read the Manual of Style and Policies and Guidelines.
 * Remember Neutral point of view
 * Explore, be bold in editing pages, and, most importantly, have fun!

Good luck!

ArbCom elections are now open!
MediaWiki message delivery (talk) 12:49, 23 November 2015 (UTC)

title: User talk:TheJames


text:
Talk:NewDES

Untitled
This page needs a diagram. However, seeing the diagram in Applied Cryptography (p. 307 in the second edition) makes me want to scream. Does anyone else have the guts to try and duplicate it? Decrypt3 01:37, Jul 16, 2004 (UTC)
 * Nice article! The diagram looks like a lot of effort; it's probably OK without it for now, or at least, there's probably other (block cipher) articles which could use a decent illustration more...— Matt 02:41, 18 Jul 2004 (UTC)

title: Talk:NewDES


text:
Underarm hair

Underarm hair, also known as axillary hair or armpit hair, is the hair in the underarm area (axilla).

Development
Underarm or axillary hair goes through four stages of development, driven by weak androgens produced by the adrenal in males and females during adrenarche, and testosterone from the testicle in males during puberty.

The importance of human underarm hair is unclear. It may naturally wick sweat or other moisture away from the skin, aiding ventilation. Colonization by odor-producing bacteria is thereby transferred away from the skin (see skin flora).

Reducing friction
Armpit hair prevents skin-to-skin contact during activities that involve arm motion, such as running and walking. The same applies to pubic hair.

Spreading pheromones
The armpits release odor-containing pheromones, a naturally produced chemical that plays an important role in sexual attraction. Armpit hair traps odor, making the pheromones even stronger. A study in 2018 including 96 heterosexual couples found that there were stress-relieving benefits to smelling a romantic partner's natural scent.

Effect on odor
А 2012 study on the impact of hair removal on odor found that shaved armpits were rated the same as unshaved armpits.

Chemical absorption
A 2017 study on chemical absorption from deodorants as a result of hair removal showed an increase in chemical absorption from .01% to .06% where skin has been damaged by recent shaving.

A 2003 study on aluminum antiperspirant usage and the age of breast cancer onset tentatively concluded that “underarm shaving with antiperspirant/deodorant use may play a role in breast cancer.”

title: Underarm hair


text:
Talk:Supreme Court of Hawaii

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents

Well no okina any more, evidently, and the word "state" has been taken out of the title. This might be aplace to put a paragraph or two about the court of the Kingdom of Hawaii too, since that is not discussed anywhere I can find yet. W Nowicki (talk) 19:17, 27 October 2009 (UTC)

Name of court
According to the court seal, the name of this court seems to be something consisting of "Supreme Court" and "State of Hawaii", but not "Supreme Court of Hawaii". Anybody knows how the court names itself in its judgments? Henning Blatt (talk) 12:15, 11 May 2010 (UTC)

Court justices from the Kingdom of Hawaii
Pākī was one but I'm not sure when and for how long.--KAVEBEAR (talk) 03:07, 15 January 2011 (UTC)

Why does Kamehameha V's article say he was Chief Justice from 1857 to 1858? Is this right?--KAVEBEAR (talk) 05:16, 16 January 2011 (UTC)

title: Talk:Supreme Court of Hawaii


text:
Talk:Hawaii Intermediate Court of Appeals

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents


text:
Talk:Hawaii Land Court

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents

title: Talk:Hawaii Land Court


text:
Talk:Hawaii Tax Appeal Court

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents

title: Talk:Hawaii Tax Appeal Court


text:
Ultravox (software)

Ultravox or Ultravox Media On Demand Server (UltraMODS) is a streaming video project by AOL. The goal of the project is to create a service for routers akin to SHOUTcast, aiming to help the data be handled better, to allow for more efficient handling of more users, and to enable much faster channel changing.

Marketing
Certain streams made available by Shoutcast use Ultravox. AOL Radio has since moved to a non-streaming "beamcast" approach to music listening as of late Summer 2008. CBS Radio stations featured on AOL Radio use a variety of streaming methods not limited to Ultravox.

Technology
This format uses uvox URLs, and can be viewed in Winamp. Nullsoft is reportedly helping AOL create Ultravox. Nullsoft also released Nullsoft Streaming Video, which is streamed through Ultravox software.

Michael Wise is on the ISMA Board of Directors, and is reported as being actively involved in AOL’s streaming technology planning. In an effort to drive interoperability and lower distribution costs, he and his team are now working to standardize key parts of Ultravox, AOL’s own streaming technology platform.

Ultravox is implemented in servers and in the firmware of certain routers to provide efficient, scalable delivery to hundreds of thousands of customers simultaneously.

title: Ultravox (software)


text:
Talk:Hawaii State family court

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents

title: Talk:Hawaii State family court


text:
Talk:Hawaii state district court

Untitled

 * The use of the ‘okina is used correctly in this case as the Hawai‘i State Judiciary actually uses the ‘okina on its seal and official documents

External links modified
Hello fellow Wikipedians,

I have just modified one external link on Hawaii State District Courts. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20081216011404/http://www.courts.state.hi.us/page_server/Courts/District/3E74279C1AFABC4DEBD911104B.html to http://www.courts.state.hi.us/page_server/Courts/District/3E74279C1AFABC4DEBD911104B.html

When you have finished reviewing my changes, you may follow the instructions on the template below to fix any issues with the URLs.

Cheers.— InternetArchiveBot  (Report bug) 10:16, 31 October 2017 (UTC)

title: Talk:Hawaii state district court


text: User talk:68.62.1.214

title: User talk:68.62.1.214


text:
ATC code D05

In ATCvet, this subgroup is named "QD05 Drugs for keratoseborrheic disorders".

D05A Antipsoriatics for topical use

 * In ATCvet, this subgroup is named "QD05A Drugs for keratoseborrheic disorders, topical use".

D05AC Antracen derivatives

 * D05AC01 Dithranol
 * D05AC51 Dithranol, combinations

D05AD Psoralens for topical use

 * D05AD01 Trioxysalen
 * D05AD02 Methoxsalen

D05AX Other antipsoriatics for topical use

 * In ATCvet, this subgroup is named "QD05AX Other drugs for keratoseborrheic disorders for topical use".
 * D05AX01 Fumaric acid
 * D05AX02 Calcipotriol
 * D05AX03 Calcitriol
 * D05AX04 Tacalcitol
 * D05AX05 Tazarotene
 * D05AX06 Roflumilast
 * D05AX07 Tapinarof
 * D05AX52 Calcipotriol, combinations
 * D05AX55 Tazarotene and ulobetasol

D05B Antipsoriatics for systemic use

 * In ATCvet, this subgroup is named "QD05B Drugs for keratoseborrheic disorders, systemic use".

D05BA Psoralens for systemic use

 * D05BA01 Trioxysalen
 * D05BA02 Methoxsalen
 * D05BA03 Bergapten

D05BB Retinoids for treatment of psoriasis

 * D05BB01 Etretinate
 * D05BB02 Acitretin

D05BX Other antipsoriatics for systemic use

 * In ATCvet, this subgroup is named "QD05BX Other drugs for keratoseborrheic disorders for systemic use".
 * D05BX51 Fumaric acid derivatives, combinations

title: ATC code D05


text:
The Lathe of Heaven

The Lathe of Heaven is a 1971 science fiction novel by American writer Ursula K. Le Guin, first serialized in the American science fiction magazine Amazing Stories. It received nominations for the 1972 Hugo and the 1971 Nebula Award, and won the Locus Award for Best Novel in 1972. Two television film adaptations were released: the PBS production, The Lathe of Heaven (1980), and Lathe of Heaven (2002), a remake produced by the A&E Network.

The novel explores themes and philosophies such as positivism, Taoism, behaviorism, and utilitarianism. Its central plot surrounds a man whose dreams are able to alter past and present reality and the ramifications of those psychologically derived changes for better and worse.

Title
The title is from the writings of Chuang Tzu (Zhuang Zhou) — specifically a passage from Book XXIII, paragraph 7, quoted as an epigraph to Chapter 3 of the novel:

"To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven. (知止乎其所不能知，至矣. 若有不即是者，天鈞敗之. )"

Other epigraphs from Chuang Tzu appear throughout the novel. Le Guin chose the title because she loved the quotation. However, it seems that quote is a mis-translation of Chuang Tzu's Chinese text.

In Nothingness, Being, and Dao: Ontology and Cosmology in the Zhuangzi, Chai describes the concept of 天鈞 as 'heavenly equilibrium'.

In an interview with Bill Moyers for the 2000 DVD release of the 1980 adaptation, Le Guin clarified the issue:

"...it's a terrible mis-translation apparently, I didn't know that at the time. There were no lathes in China at the time that was said. Joseph Needham wrote me and said 'It's a lovely translation, but it's wrong'."

She published her rendition of the Tao Te Ching, The Book of the Way and Its Virtue by Lao Tzu, the traditional founder of Taoism (Daoism). In the notes at the end of this book, she explains this choice:

"The language of some [versions of the Tao Te Ching] was so obscure as to make me feel the book must be beyond Western comprehension. (James Legge's version was one of these, although I found the title for a book of mine, The Lathe of Heaven, in Legge. Years later, Joseph Needham, the great scholar of Chinese science and technology, wrote to tell me in the kindest, most unreproachful fashion Legge was a bit off on that one; when Chuang Tzu was written the lathe hadn't been invented.)"

Translated editions titled the novel differently. The German and first Portuguese edition titles, Die Geißel des Himmels and O flagelo dos céus, mean literally "the scourge [or whip] of heaven". The French, Swedish and second Portuguese edition titles, L'autre côté du rêve, På andra sidan drömmen and Do outro lado do sonho, translate as "the other side of the dream".

Plot summary
The book is set in Portland, Oregon, in the year 2002. Portland has three million inhabitants and continuous rain. It is deprived enough for the poorer inhabitants to have kwashiorkor, a protein deprivation from malnutrition. Although impoverished, the culture is similar to the 1970s in the United States. There is also a massive war in the Middle East. Climate change reduces quality of life.

George Orr, a draftsman and addict, abuses drugs to prevent "effective" dreams that change reality. After one of these dreams, the new reality is the only reality for everyone else, but Orr retains memory of the previous reality. Under threat of incarceration, Orr undergoes treatment for his addiction, attending therapy sessions with ambitious psychiatrist and sleep researcher William Haber. Haber, gradually believing Orr's claims that his "effective" dreams can affect the waking world, seeks to use Orr's power to change the planet. His experiments with a biofeedback/EEG machine, nicknamed the Augmentor, enhance Orr's abilities while producing a series of increasingly intolerable alternative worlds based on an assortment of utopian (and dystopian) premises:
 * Eliminating over-population is disastrous after Orr dreams that a devastating plague eliminated most humans.
 * Attempting to remove the scourge of cancer from society creates a world where citizens are routinely allowed to euthanize one another for being considered a threat to the gene pool.
 * "Peace on Earth" results in an alien invasion of the Moon, uniting mankind against the external threat while creating new conflict in "cislunar space".
 * Eliminating racism causes all humans to have gray skin, and changes much of history: "...he had searched his memory and had found in it no address that had been delivered on a battlefield in Gettysburg, nor any man known to history named Martin Luther King" (LeGuin, 130).

Each effective dream gives Haber more wealth and status until he is effectively ruler of the planet. Orr's finances also improve, but he is unhappy with Haber's meddling and just wants to let things be. Increasingly frightened by Haber's lust for power and delusions of divinity, Orr contacts lawyer Heather Lelache to represent him against Haber. He falls in love with Heather but is unsuccessful in getting released from therapy. Despite this failure, Lelache is able to be present at one of the sessions, which allows her to remember two realities: one where her husband died early in the Middle East War and another where he died just before the truce because of the aliens. She seeks out Orr after he attempts to escape Haber by fleeing to the countryside, where he reveals to her that the world was destroyed by a nuclear war in April 1998. Orr dreamed it back into existence as he lay dying in the ruins, and doubts the reality of what now exists, considering it nothing more than a mere dream.

Afraid of the potential harm Haber could do to reality and frustrated by his refusal to admit to Orr that he knows the power of his effective dreams, Orr believes that his only option may be to commit suicide. Lelache suggests that she assist him in dreaming an effective dream to make Haber more benevolent instead, to which he eventually agrees. She tries to help Orr but also tries to improve the planet; when she suggests to a dreaming Orr that the aliens should no longer be on the Moon, they invade the Earth instead. In the resultant fighting, Mount Hood is bombed and the 'dormant' volcano produces a spectacular eruption.

During that disaster, Orr returns to Haber, who has Orr dream of peaceful aliens. For a time, everybody experiences stability, but Haber continues meddling. His suggestion Orr dream away racism results in everyone becoming gray; Lelache's parents are different races, so she never existed in that alternative reality. Orr dreams a gray version of her with a milder personality, the two marry. Mount Hood continues to erupt, and he is concerned the planet is losing coherence.

After speaking with one of the aliens, who seem to have a cryptic understanding of the effective dreams, Orr suddenly understands his situation and confronts Haber. In their final session, Haber "cures" Orr of his ability to dream effectively by suggesting Orr dream that his dreams no longer affect reality. Haber has become frustrated with Orr's resistance and used his research from studying Orr's brain during his sessions to give himself the same power. Haber's first effective dream represents a significant break with the various realities created by Orr, and threatens to destroy reality. Despite Orr's efforts to prevent it, the gray Lelache is annihilated by the encroaching chaos. Orr successfully shuts off the Augmentor as coherent existence threatens to dissolve into undifferentiated chaos. The world is saved, but exists now as a mix of random elements from several realities.

In the new reality, Orr works at a kitchen store operated by one of the aliens. Haber survives, his mind shattered by his knowledge of unreality, and only exists because Orr's dreams restored him. Lelache is also restored, though she is left with only a slight memory of Orr. Orr is resigned to the loss of the Lelache he loved, but resolves to romance the one that exists now. The story ends as the two have coffee, while his inscrutable alien employer observes.

Reception
Theodore Sturgeon, reviewing Lathe for The New York Times, found it to be "a very good book," praising Le Guin for "produc[ing] a rare and powerful synthesis of poetry and science, reason and emotion." Lester del Rey, however, faulted the novel for an arbitrary and ineffective second half, saying "with wonder piled on wonder, the plot simply loses credibility."

Viewpoints
Although technology plays a minor role, the novel is concerned with philosophical questions about our desire to control our destiny, with Haber's positivist approach pitted against a Taoist equanimity. The beginnings of the chapters also feature quotes from H. G. Wells, Victor Hugo and Taoist sages. Due to its portrayal of psychologically derived alternative realities, the story is described as Le Guin's tribute to Philip K. Dick. In his biography of Dick, Lawrence Sutin described Le Guin as having "long been a staunch public advocate of Phil's talent". According to Sutin, "The Lathe of Heaven was, by her acknowledgment, influenced by his [Dick's] sixties works." The book is critical of behaviorism. Orr, a deceptively mild yet very strong and honest man, is labeled sick because he is immensely frightened by his ability to change reality. He is forced to undergo treatment. His efforts to get rid of Haber are viewed as suspect because he is a psychiatric patient. Haber, meanwhile, is very charming, extroverted, and confident, yet he eventually goes insane and almost destroys reality. He dismisses Orr's qualms about meddling with reality with paternalistic psychobabble, and is more concerned with his machine and Orr's powers than with curing his patient.

The book is also critical of the philosophy of utilitarianism, satirising the phrase "The Greatest Happiness for the Greatest Number." It is critical of eugenics, which it suggests would be a key feature of a culture based on utilitarian ethics.

It has been suggested that Le Guin named her protagonist "George Orr" as an homage to British author George Orwell, as well as to draw comparisons between the dystopic worlds she describes in Lathe and the dystopia Orwell envisioned in his novel 1984. It might also have the additional meaning either / or.

Adaptations
An adaptation titled The Lathe of Heaven, produced by the public television station WNET, and directed by David Loxton and Fred Barzyk, was released in 1980. It was the first direct-to-TV film production by Public Broadcasting Service (PBS) and was produced with a budget of $250,000. Generally faithful to the novel, it stars Bruce Davison as George Orr, Kevin Conway as William Haber, and Margaret Avery as Heather Lelache. Le Guin was heavily involved in the production of the 1980 adaptation, and expressed her satisfaction with it several times.

PBS' rights to rebroadcast the film expired in 1988, and it became the most-requested program in PBS history. Fans were extremely critical of WNET's supposed "warehousing" of the film, but the budgetary barriers to rebroadcast were high: The station needed to pay for and clear rights with all participants in the original program; negotiate a special agreement with the composer of the film's score; and deal with The Beatles recording excerpted in the original soundtrack, "With a Little Help from My Friends", which is an integral plot point in both the novel and the film. A cover version replaces the Beatles' own recording in the home video release.

The home video release is remastered from a video tape of the original broadcast. PBS, anticipating that the rights issues would beset the production forever, did not save a copy of the film production in their archives.

A second adaptation was released in 2002 and retitled Lathe of Heaven. Produced for the A&E Network and directed by Philip Haas, the film starred James Caan, Lukas Haas, and Lisa Bonet. The 2002 adaptation discards a significant portion of the plot and some of the characters. Le Guin had no involvement in making the film.

A stage adaptation by Edward Einhorn, produced by Untitled Theater Company #61, ran from June 6 to June 30, 2012, at the 3LD Art + Technology Center in New York City.

Publication history

 * Serialized
 * Amazing Science Fiction Stories, March 1971 and May 1971.
 * Editions in English
 * 1971, US, Charles Scribner's Sons, ISBN 0-684-12529-3, hardcover
 * 1971, US, Avon Books, ISBN 0-380-43547-0, paperback
 * 1972, UK, Victor Gollancz, ISBN 0-575-01385-0, hardcover
 * 1974, UK, Panther Science Fiction, ISBN 0-586-03841-8, paperback (reprinted 1984 by Granada Publishing)
 * 1984, US, Avon Books, ISBN 0-380-01320-7, paperback (reprinted 1989)
 * 1997, US, Avon Books, ISBN 0-380-79185-4, trade paperback
 * 2001, US, Millennium Books, ISBN 1-85798-951-1, paperback
 * 2003, US, Perennial Classics, ISBN 0-06-051274-1, paperback
 * 2008, US, Scribner, ISBN 1-4165-5696-6, paperback
 * 2014, US, Diversion Books, ISBN 978-16268126-2-8, eBook
 * Audio recording in English
 * 1999, US, Blackstone Audio Books, ISBN 0-7861-1471-1
 * Translations
 * 1971, France: L'autre côté du rêve, Marabout; reprinted in 2002 by Le Livre de Poche, ISBN 2-253-07243-5
 * 1974, Germany, Die Geißel des Himmels, Heyne, München, 1974, ISBN 3-453-30250-8
 * 1975, Argentina, La rueda del cielo, Grupo Editor de Buenos Aires.
 * 1979, Sweden: På Andra Sidan Drömmen, Kindbergs Förlag, ISBN 91-85668-01-X
 * 1983, Portugal: O Flagelo dos Céus, Publicações Europa-América
 * 1987, Spain, La rueda celeste, Minotauro, Barcelona, 1987; reprinted in 2017 ISBN 978-84-350-0784-9
 * 1987, Serbia: Nebeski strug, Zoroaster
 * 1991, Finland: Taivaan työkalu, Book Studio, ISBN 951-611-408-3
 * 1991, Poland: Jesteśmy snem, Phantom Press, ISBN 83-7075-210-1 & 83-900214-1-2
 * 1991, Portugal: Do Outro Lado do Sonho, Edições 70, ISBN 972-44-0784-5
 * 1992, Hungary: Égi eszterga, Móra, ISBN 963-11-6867-0
 * 1994, Czech Republic: Smrtonosné sny, Ivo Železný, ISBN 80-7116-173-X
 * 1997, Russia: Резец небесный
 * 2004, Portugal: O Tormento dos Céus, Editorial Presença, ISBN 972-23-3156-6
 * 2005, Italy: La Falce dei cieli, Editrice Nord, ISBN 88-429-1360-X
 * 2010, Korea: 하늘의 물레.황금가지, ISBN 978-89-6017-242-5
 * 2011, Turkey: Rüyanın Öte Yakası, Metis Yayınları, ISBN 978-97-5342-791-3
 * 2013, Romania: Sfâșierea cerului, Editura Trei, ISBN 978-973-707-723-3

title: The Lathe of Heaven


text: Category:National parks of Belarus

title: Category:National parks of Belarus


text:
Buddhist eschatology

Buddhist eschatology, like many facets of modern Buddhist practice and belief, came into existence during its development in China, and, through the blending of Buddhist cosmological understanding and Daoist eschatological views, created a complex canon of apocalyptic beliefs. These beliefs, although not entirely part of orthodox Buddhism, form an important collection of Chinese Buddhist traditions which bridge the gap between the monastic order and local beliefs of Imperial China.

Although the main source of writings describing eschatological beliefs in Chinese Buddhism are so called “apocryphal” texts, these are an invaluable source of information in the study of Buddhism as it was actually practiced, as the available monastic sources depicting Buddhism are merely the tip of an iceberg, of which the body is still mostly submerged and hidden from view (Zürcher (Perspectives) 169). These eschatological Buddhist groups began to appear in China from on (Overmyer 46), and escalated in number and intricacy from the Sui until the Song dynasty. Therein is where many lay and cleric groups (of laymen and clergy) such as the White Lotus Society and Amida Buddhist clergy appeared and took to propagating eschatological scriptures.

There are two major points of Buddhist eschatology: the appearance of Maitreya and the Sermon of the Seven Suns.

Maitreya
Buddha described his teachings disappearing five thousand years from his passing, corresponding approximately to the year. At this time, knowledge of dharma will be lost as well. The last of his relics will be gathered in Bodh Gaya and cremated. There will be a new era in which the next Buddha Maitreya will appear, but it will be preceded by the degeneration of human society. This will be a period of greed, lust, poverty, ill will, violence, murder, impiety, physical weakness, sexual depravity and societal collapse, and even the Buddha himself will be forgotten. This will be followed by a new golden age (see below).

The earliest mention of Maitreya is in the Cakavatti (Sihanada) Sutta in Digha Nikaya 26 of the Pali Canon.

"At that period, brethren, there will arise in the world an Exalted One named Maitreya, Fully Awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an Exalted One, a Buddha, even as I am now. He, by himself, will thoroughly know and see, as it were face to face, this universe, with Its worlds of the spirits, Its Brahmas and Its Maras, and Its world of recluses and Brahmins, of princes and peoples, even as I now, by myself, thoroughly know and see them."

- Digha Nikaya, 26.

Maitreya Buddha is then foretold to be born in the city of Ketumatī in present-day Benares, whose king will be the Cakkavattī Sankha. Sankha will live in the former palace of King Mahāpanadā, but later will give the palace away to become a follower of Maitreya.

In Mahayana Buddhism, Maitreya will attain bodhi in seven days, the minimum period, by virtue of his many lives of preparation. Once Buddha, he will rule over the Ketumati Pure Land, an earthly paradise associated with the Indian city of Varanasi or Benares in Uttar Pradesh. In Mahayana Buddhism, Buddhas preside over a Pure Land (the Buddha Amitabha presides over the Sukhavati Pure Land, more popularly known as the Western Paradise).

At this time he will teach humanity of the ten non-virtuous deeds (killing, stealing, sexual misconduct, lying, divisive speech, abusive speech, idle speech, covetousness, harmful intent and wrong views) and the ten virtuous deeds (the abandonment of: killing, stealing, sexual  misconduct, lying, divisive speech, abusive speech, idle speech, covetousness, harmful intent and wrong views). He is described by Conze in Buddhist Scriptures:

"The Lord replied, 'Maitreya, the best of men, will then leave the Tushita heavens, and go for his last rebirth. As soon as he is born he will walk seven steps forward, and where he puts down his feet a jewel or a lotus will spring up. He will raise his eyes to the ten directions, and will speak these words: "This is my last birth. There will be no rebirth after this one. Never will I come back here, but, all pure, I shall win Nirvana."'"

- Buddhist Scriptures by Edward Conze

He currently resides in Tushita, but will come to Jambudvipa as successor to the historic Śākyamuni Buddha. Maitreya will achieve complete enlightenment during his lifetime, and following this reawakening, he will bring back the timeless teaching of dharma to this plane.

Sermon of the Seven Suns
In the Sattasūriya sutta (sermon of the "Seven Suns") in the Aṅguttara Nikāya [AN 7.66] of the Pali Canon, the Buddha describes the ultimate fate of the world in an apocalypse that will be characterized by the consequent appearance of seven suns in the sky, each causing progressive ruin until the Earth is destroyed: "All things are impermanent, all aspects of existence are unstable and non-eternal. Beings will become so weary and disgusted with the constituent things that they will seek emancipation from them more quickly. There will come a season, O monks, when after hundreds of thousands of years, rains will cease. All seedlings, all vegetation, all plants, grasses and trees will dry up and cease to be...There comes another season after a great lapse of time when a second sun will appear. Now all brooks and ponds will dry up, vanish, cease to be."

The canon goes on to describe the progressive destruction of each sun. A third sun will dry the mighty Ganges and other great rivers. A fourth will cause the great lakes to evaporate, and a fifth will dry the oceans. Finally the final suns will appear:

"Again after a vast period of time a sixth sun will appear, and it will bake the Earth even as a pot is baked by a potter. All the mountains will reek and send up clouds of smoke. After another great interval a seventh sun will appear and the Earth will blaze with fire until it becomes one mass of flame. The mountains will be consumed, a spark will be carried on the wind and go to the worlds of God....Thus, monks, all things will burn, perish and exist no more except those who have seen the path."

The sermon completes with the planet engulfed by a vast inferno.

Developments
Buddhists believe that the historical Buddha Shakyamuni is only the latest in a series of Buddhas that stretches back into the past. The belief in the decline and disappearance of Buddhism in the world has exerted significant influence in the development of Buddhism since the time of the Buddha. In Vajrayana Buddhism and various other forms of esoteric Buddhism, the use of tantra is justified by the degenerate state of the present world. The East Asian belief in the decline of the Dharma (called mappo in Japanese) was instrumental in the emergence of Pure Land Buddhism. Within the Theravada tradition, debate over whether Nirvana was still attainable in the present age helped prompt the creation of the Dhammayutt Order in Thailand.

In China, Buddhist eschatology was strengthened by the Daoist influence: the messianic features of Maitreya are widely emphasized. The figure of Prince Moonlight 月光童子 obtains prominence unknown in the Sanskrit sources. Thus, one of the Tang dynasty apocrypha predicts his rebirth in the female form, thus creating religious legitimacy for the Wu Zetian Empress's usurpation. Furthering the Daoist associations, the "Sutra of Samantabhadra" portrays Prince Moonlight dwelling on the Penglai Island in a cave.

Buddhism believes in cycles in which life span of human beings changes according to human nature. In Cakkavati sutta the Buddha explained the relationship between life span of human being and behaviour. As per this sutta, In the past unskillful behavior was unknown among the human race. As a result, people lived for an immensely long time—80,000 years—endowed with great beauty, wealth, pleasure, and strength. Over the course of time, though, they began behaving in various unskillful ways. This caused the human life span gradually to shorten, to the point where it now stands at 100 years, with human beauty, wealth, pleasure, and strength decreasing proportionately. In the future, as morality continues to degenerate, human life will continue to shorten to the point where the normal life span is 10 years, with people reaching sexual maturity at five.

Ultimately, conditions will deteriorate to the point of a "sword-interval", in which swords appear in the hands of all human beings, and they hunt one another like game. A few people, however, will take shelter in the wilderness to escape the carnage, and when the slaughter is over, they will come out of hiding and resolve to take up a life of skillful and virtuous action again. With the recovery of virtue, the human life span will gradually increase again until it reaches 80,000 years, with people attaining sexual maturity at 500. According to the Pali Canon, it is at the zenith of this new golden age that Maitreya will appear (DN 26:25).

According to Tibetan Buddhist literature, the first Buddha lived 1,000,000 years and was 100 cubits tall, while the 28th Buddha, Siddhartha Gautama, lived 80 years and his height was 20 cubits. This is on par with the Hindu eschatology, which says this age is the 28th Kali Yuga.

In other traditions, such as Zen, a somewhat utilitarian view is taken. The notion often exists that within each moment in time, both birth and death are manifest. As the individual "dies" from moment to moment, they are equally "reborn" in each successive moment, in what one perceives as an ongoing cycle. Thus the practitioner's focus is shifted from considerations regarding an imagined future endpoint, to mindfulness in the present moment. In this case, the worldview is taken as a functional tool for awakening the practitioner to reality as it exists, right now.

Causes of the end of true dharma
Due to the notion of the three stages of Dharma as taught by the Sakyamuni Buddha, eschatological thought is inherent to Buddhism in that non-permanence affects the sangha and Dharma teachings, just as it affects all other facets of the visible world. What differentiates eschatological groups from orthodox clergy, however, is the belief that the period of the decline of the Dharma has already begun, and that the end of Dharma is close at hand. These teachings, often propagated by self-appointed messianic figures, run counter to the state approved Buddhist teachings, as they often criticize or deplore the “current” state of affairs both within the government and the people. There are of course many sources for this eschatological belief, and throughout the history of Buddhism in China, there have been various calculations determining the beginning of the decline of Dharma. While the True Dharma period (wherein the Buddha’s teachings are taught accurately and salvation is possible) was originally said to last 1000 years, one of the first sources of anxiety within the clergy was the acceptance of women in the monastic order, which was said to have reduced the time of True Dharma to 500 years. This is accounted for in the tale of Mahapajapati, in which a woman devoutly follows the Buddha after having been refused entry into his order, until Ananda convinces the Buddha to allow her to join the other disciples. He then tells Ananda:

"If, Ananda, women had not obtained the going forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder, the Brahma-faring, Ananda, would have lasted long, true dhamma would have endured for a thousand years. But since, Ananda, women have gone forth...in the dhamma and discipline proclaimed by the Truth-finder, now Ananda, the Brahma-faring will not last long, true dhamma will endure only for five hundred years."

When asked to explain why the acceptance of women into the clergy would have such an impact, it is said that he explained as such:

"Even, Ananda, as those households which have many women easily fall prey to robbers, to pot-thieves, even so, Anand dhamma and discipline women obtain the going forth from home into homelessness, that Brahma-faring will not last long.

Even, Ananda, as when the disease known as mildew attacks of rice that field of rice does not last long, even so, Ananda, in w ma and discipline women obtain the going forth... that Brahma–faring will not last long.

Even, Ananda, as when the disease known as red rust attacks a whole field of sugar-cane, that field of sugar-cane does not last long, even so, Anan–da, in whatever dhamma and discipline...that Brahma-faring will not last long."

Thus it seems that women in the clergy, for one reason or another, were seen as a factor which sped up the process of the decline of Dharma. Otherwise, and more importantly, the cessation of Dharma was seen as being caused by the “moral laxity of the disciples, and [could] be recovered if the disciples reform[ed]” (Chappell 125). This is where a divide appears in eschatological groups: while some believe that the True Dharma can be recovered through more assiduous practice and a return to correct transmission, understanding and application of True Dharma (Chappell 127), other groups believed that it was due to incorrect political practice from the state, and that a Saviour was required in order to overthrow the established order and set up a new era of peace and True Dharma. These ideologies were of course frowned upon by the court and such apocryphal texts, deemed dangerous, heretical, and subversive (Zürcher (Perspectives) 170), and were a source of inspiration for the burning of apocryphal scripture. Of these saviours, one Bodhisattva in particular was eventually linked with China and so is an ideal candidate for the study of these anti-establishment groups: the Bodhisattva which came to be called Yueguang, or Prince Moonlight.

During the Song Dynasty
Due to the historically tenuous relationship between Buddhism and the Confucian State, and to lead the people in accordance with proper Dharma, many eschatological groups appeared during the Sui and Tang dynasty (typically attached to monasteries) and preached that the declining Dharma cycle had begun due to moral laxity or failures of the state. Among these, many groups which preached a greater devotion to the Dharma teachings as a method of salvation were deemed harmless, and so some of their apocryphal scriptures survived the burning of heretical texts. By the Southern Song dynasty, however, the Buddhist Monastic order was under heavier and heavier restraints, such as the “control of ordination, prohibition of preaching and itinerant evangelism by monks, and restraining the economic power of the monasteries” (Overmyer 43). This caused the appearance of many non-monastic groups, which were often led by laymen who had hair and might disregard other monastic rules (Overmyer 43–44) and which preached an eschatological message, typically through one of five standard apocalyptic scenarios: The return of Maitreya, the Amida Pure Land, the Manicheaen Chen Chün, or the Confucian Enlightened Emperor (Overmyer 45). Of these groups, a particularly influential one is the White Lotus Sect. Its influence is clear in that the State later referred to any Eschatological or unorthodox Buddhist sect as “White Lotus”.

Formed by Mao Tzu-Yüan in 1133, the White Lotus sect placed an emphasis on the strict dietary restrictions of its disciples, such that they were not allowed to drink wine and had to eat a vegetarian diet (Overmyer 47). Despite these dietary restrictions which mirrored those which the monastic order should also be following, the White Lotus were led by married clergy men who “wrote their own scriptures and ritual texts in the vernacular” (Overmyer 47), and the group also allowed female disciples. Mao’s relationship with the state also changed throughout his life, as White Lotus was attacked by Buddhist monks soon after its founding due to its “rejection of celibacy” and by the government for its “popularity among the people” (Overmyer 47). Exiled in 1131 because of the growing popularity of his movement, Mao was quickly pardoned and in 1133 began to preach at the emperor’s court. He was, however, exiled again in 1157 because of his sect’s popularity and similarity to Manicheaens, another vegetarian sect (Overmyer 48). His sect nonetheless continued to spread until the 20th century.

In Nichiren Buddhism
Nichiren, a messianic Buddhist leader of Kamakura-era Japan, was born in 1222. During Nichiren's time, Japan had many natural disasters such as floods, storms, earthquakes, famines, landslides, tidal waves, and comets. It was believed that the period of Declining Dharma was already unfolding (Kodera 42–43). Nichiren criticized the preachings of Amitabha and Pure Land Buddhist schools, and argued instead that the calamities were tied to human behaviour, and that only human righteousness could prevent natural disasters (Kodera 43). He described the situation as such:

"We have seen many signs in heaven and on earth: famines and plagues. The whole country is filled with misery. Horses and cows are dying on the roadsides, and so are men; and there is no one to bury them. Over half of the population is dead, and there is no one to mourn for them. Meanwhile, the survivors invoke the saving power of Amitabha Buddha of the Western Paradise or the compassion of the Healing Buddha of the East... According to the Esoteric Buddhist teaching, they use copious sprinkling of holy water from the five vases, or they sit in meditation, resigning to the voidness of all. Some write the names of the seven gods of luck on pieces of paper and affix them by the hundreds on the door-posts of their houses, while others do the same with the pictures of the five mighty bodhisattvas or pay homage to the gods of heaven and earth... But let men do what they will, the famines and the plagues still rage. There are beggars on every hand, and unburied corpses line the road."

Nichiren instead preached that only a return to the teachings of the Lotus Sutra would save the country from destruction (Kodera 44). His preaching of the Lotus Sutra, as well as his disparagement of Honen Buddhist groups, were met with much resistance, and he was imprisoned or exiled several times during his life. During one such occasion, he was nearly executed, but was saved by miraculous circumstances in which the sky was “suddenly ablaze with lightning” and the executioner became dizzy and fell (Kodera 47). Because of the miraculous nature of his survival, Nichiren would come to believe that his body had died, only to begin his second spiritual life (Kodera 47). This only served to strengthen his self-image as a messianic saviour of Japan, and he would preach the Lotus Sutra until his death in 1282.

Nichiren’s belief system was his explication of the Mongol invasions of Japan in 1274 and 1281. Because of his belief that the apocalypse was coming due to the moral deprivation of the population of Japan, Nichiren saw the coming Mongols as a natural force sent to eradicate the incorrect beliefs and practices of the Honen monks and local religious practitioners in order to instate the True Dharma in their aftermath (Kodera 50). He believed, even after both invasions failed, that only a “complete and sudden conversion” would save the country from the destruction created by the monks of other sects and faiths (Kodera 51).

Prince Moonlight
Prince Moonlight, or Yueguang Tongzi, was originally a relatively small Bodhisattva in pre-Chinese Mahayana Buddhism, but due to the combination of Daoist eschatological beliefs, the concept of Mofa (the last period of Dharma), and the notion of a supernatural saviour, Yueguang Tongzi developed into an important figure in Buddhist apocalyptic lore.

The original story of Yueguang is as such: Yueguang is born to a deplorable householder named Srigupta, who at the demand of “heretical masters” invites the Buddha to a meal while setting a trap aimed at taking his life. Yueguang, now 16, pleads with his father to forgo this wrongdoing, but Srigupta turns a blind eye to his son’s pleas. When the Buddha arrives, being all-seeing, he turns the trap, a fire-pit, into a lotus pond. Srigupta, from his shame, is converted immediately and enlightened (Zürcher (Prince Moonlight) 208). In a Sui dynasty text named the Shenri Jing, however, Yueguang takes on a higher importance.

After enlightening Srigupta, the Buddha delivers a prophecy concerning Yueguang, stating that he will later be born as a saintly ruler and that he will revive the True Dharma during a time when it is about to fade away (Zürcher (Prince Moonlight) 208). Thus we see that Yueguang takes up the role not of a Buddha rediscovering the True Dharma, but rather of a saviour of the people sent to avoid the apocalyptic cataclysm of the end of Dharma and kelpa. Instead of reigniting Dharma teaching in a new cycle of time, Yueguang will now simply postpone the end of the current cycle until it once again fades away. In this sense he is a “great revivalist” and not a messiah figure. Indeed, in the Sutra of the Annihilation of the Doctrine, he states that “at the time of the disappearance of [his] Doctrine, it will be like an oil-lamp, that shines even more brightly when it is about to expire – and then it is extinguished” (the Sutra of the Annihilation of the Doctrine, qtd. In Zürcher (Prince Moonlight) 211–12).

Another reference to Yueguang is found in a text translated by Narendrayasa, in which Yueguang is said to reincarnate during the final Dharma period as Da Xing, a ruler on the continent of Jambudvipa. Here, it is said that he will make Buddhism flourish again by “the reproduction and spread of holy texts, the making of Buddha images of every kind, and the establishment of countless Buddhist sanctuaries in all parts of the empire” (Zürcher (Prince Moonlight) 210). This interpretation, however, seems to be directly referencing the Sui emperor Wendi, who in the year built hundreds of relic-shrines throughout his kingdom (Zürcher (Prince Moonlight) 210).

title: Buddhist eschatology