DOCSLIB.ORG

Gods and Deities of the Wilderlands

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

TEMPLATE GODS AND DEITIES OF THE ILDERLANDS W From the just rule of Mitra to the coiling evil of Set; from Even the Central American deities Quetzalcoatl, the River Goddess Modron who walks the streets of her Camazotz, Huhueteotl, Tlaloc and others are worshiped, town to the evil sea god of Viridistan, Armadad Bog; from though rarely. the strange and monotheistic Mycretians to the barbarian The Chinese deities Shang-Ti (worshiped as Shang Ta god Odin, deities and their followers play a key role in the in Viridistan), Chao Kung Ming, Chih Sung-Tzu, Huan Wilderlands. This chapter details many of the deities of the Ti, Kuan Yin, No Cha and others are worshipped in the setting as well as several new domains and powers affiliated Wilderlands, mostly in or around Viridistan. with several of those deities. The Egyptian deities of the Pharaonic Pantheon, includ- There are many deities in the Wilderlands—so many, in ing the gods Ra, Anhur, Anubis, Bast, Horus, Isis, Nephthys, fact, that they cannot all be detailed here. The following Osiris, Ptah, Seker and Shu as detailed in Deities and listing of gods is not comprehensive or exhaustive but Demigods and other volumes, are worshiped in the Desert reflects many of the important faiths within the Wilderlands. Lands and other regions of the Wilderlands. Several Egyp- The Wilderlands is an open setting. Feel free to add gods tian deities are widely worshiped—Thoth and Set, both of from any source or product. which are detailed below. Though many are not detailed here, gods from most The Finnish mythos, including the gods Ahto, Ilmatar, traditional pantheons are present in the Wilderlands. Louhi, Mielikki, Surma, Tuoni and Ukko are worshiped, Refer to the Third Edition version of Deities and Demigods but they have few temples and are generally only worshiped by Wizards of the Coast and to earlier versions of the same individually. book for details. A free download is available at The Greek mythos are widespread in the Wilderlands, www.judgesguild.com detailing the other gods not described including the gods Zeus, Aphrodite, Appolo, Ares, Artemis, below. Sages believe the multiplicity of deities is due to the Athena (who is very prominent in the Wilderlands and is Wilderlands intersecting with so many other planes of worshiped in several incarnations), Demeter, Hades, Hecate existence and alternate Primes. Some gods, prominent on (also prominent in the Wilderlands), Haphaestus, Hera other worlds, are of lesser power in the Wilderlands and and Poseidon. These gods, while prominent throughout conversely some lesser deities of a pantheon, such as the Wilderlands, are more common in parts of Altanis and Manannan, are of great importance in the Wilderlands. the many islands throughout the Wilderlands than in the The Babylonian gods Anu, Anshar, Dahak, Drauga, largest city states. Ishtar, Marduk, Nergal and Ramman are commonly wor- The Indian mythos, including the gods Indra (known as shiped, mostly in Tarantis or in the Ghinnor Successor Kara), Agni, Kali, Karttikeya, Lakshmi, Ratri, Rudra, Surya, States of Lenap and Tlan. Tvashtri, Ushas, Varana, Vishnu and Yama, are uncom- The Celtic deities Dagda, Arawn, Brigit, Diancecht, Dunatis, mon and are normally worshipped only by members of the Goibhnie, Lugh, Math, Morrigan, Nuada, Oghma and Silvanus far-off Kingdom of Karak, where these gods are dominant. are commonly worshiped by Tharbrians. The Celtic god Manannan is worshiped in the City State and is detailed below. 88 PLAYER’S GUIDE TO THE WILDERLANDS The Japanese deities are strangely absent from the Obtaining Divinity: While the “divine spark” shared by Wilderlands, though they are more common in several all deities seems to be of the same mystical nature, there is adjoining Alternate Primes. no single way the divine spark is obtained. It may be innate The Norse gods, including all those detailed in Deities and to the deity, such as the divine spark possessed by the greater Demigods such as Odin, Aegir, Balder, Bragi, Fenris Wolf, gods Odin and others. It may be earned by a deserving Frey, Freya, Frigga, Heimdall, Hel (who, like Hecate, is of mortal or perhaps by the continued worship of a false god. greater importance in the Wilderlands than is normal in her It may be stolen by a mortal, a hero or a lesser god. It may pantheon), Loki, Magni, Sif, Surtur, Thor (very popular in even be imparted, such as by the ascension of Morg, the the Wilderlands), Thrym, Tyr, Uller and Vidar, are very once-mortal follower of Thoth as a gift from Thoth himself. prevalent in the Wilderlands and are heavily worshiped by Some deities have even been known to surrender their all races, but in particular by Skandiks and Tharbrians. divinity. Some, known as the forgotten gods, have lost the th The gods of the Sumerian mythos, such as Enlil, Enki, divine spark. Generally, if a character achieves 20 level Inanna, Ki, Nanna-Sin, Nin-Hursag and Utu, are wor- and has a patron deity, that deity normally offers that shiped primarily in the southern lands such as the Ament character the chance to ascend as a lesser deity in his or her Tundra and Ghinor. court. Most of the denizens of the Wilderlands are polytheistic, Dependent Deities: Except perhaps for the mysterious believing in many gods and spirits, with a few notable Mycr, all the deities of the Wilderlands are powered by the exceptions such as the Mycretians who follow the god Mycr worship of their followers. Loss of worship can lead a deity (monotheistic) and the worshipers of the foreign gods of to lose the divine spark. Worship can also create a deity Pegana (a pantheon of multiple gods that allows for no where none previously existed, such as in the case of the other gods). Because of the sparse population of the worship of an idol without a deity that overtime grows so Wilderlands there are few truly large and organized reli- widespread that the worship itself actually creates a new gions, except perhaps for Armadad Bog whose worship has deity. Greater Gods, however, have an inherent spark of spread due to the influence of Viridistan. Even Mitra, a divinity and cannot ever truly lose their status as a deity, lawful good god who is widely worshiped, does not have an though their divine rank may decrease from lack of worship. overarching organization of his clergy over more than one The reason for this inherent divinity is unknown and may region of the Wilderlands. Thus, worshipers of the various be a result of their divine presence on multiple planes of gods—once away from their temple hierarchies—have great existence and multiverses. leeway in enforcing the will of the deities. Behavior of Deities: The gods of the Wilderlands come in all types—benevolent, indifferent, hostile, active and distant. Many desire only the love of their worshipers, while DIVINE Q UALITIES others desire their blood and souls. Some behave as truly The word “deity” covers a broad range of beings—true greater beings endowed with infinite wisdom, others be- greater “gods” with the power of creation, lesser gods, demi- have as average adults on their good days and spoiled gods, animal spirits, forgotten gods, alien gods, god-priests children on their bad days. Some pretend to be omniscient and living gods that wander the world and are worshiped. when they are not, others pretend not to be omniscient All deities, however, by definition, deal in divine magic. when they are. Most bicker, quarrel, connive, plot, love, “Deity,” meaning a source of divine power, should be hate and make war against each other, which spills over to distinguished from a “god,” meaning a thing or object that their followers. There are very few that seem to remain (at is worshiped. Anything that is worshiped can be a god, least to their worshipers) above the divine fray. While many regardless of whether there is any divine force behind it. of the actions of the gods may seem to be driven by human- Besides commonly acknowledged “gods,” many spirits like emotions such as love and hate, the actual motives of live near or within objects, geological features, fauna, flora, the gods are a mystery even to their followers. artifacts, winds, and buildings. Rare is the natural feature False Gods: There are many gods, such as false gods and that does not have a corresponding minor deity that is idols, which are not truly “deities,” in that there is no true worshiped by the local populace. Some have even achieved divine power behind them. They have no divine rank. some degree of importance, such as the Toad-god of the These false gods may be widely worshiped and may even Mermist Swamp. Minor gods with less than one hundred have a hierarchy, a temple and an organized religion. worshipers are not listed, unless they provide some notable Sometimes, such religions are led by wizards using arcane curiosity such as Morkalla. One advantage of the multiplic- power or by persons possessing magic items, or sometimes ity of deities is that Judges can easily import their favorite there is no magic behind the “god” at all, only the social deities from any setting into the Wilderlands. convention of worship. Such false gods are usually the creation of an individual or group seeking personal power, NATURE O F D IVINITY though over time though those persons may have died and the custom of worship has lived on. Strangely, due to the Unlimited: There are an unlimited number of deities in power of worship, even these false gods can gain divine the Wilderlands and the universal total of divine power is power, and in effect become gods.
Recommended publications
  • Celtic Solar Goddesses: from Goddess of the Sun to Queen of Heaven

    Celtic Solar Goddesses: from Goddess of the Sun to Queen of Heaven

    CELTIC SOLAR GODDESSES: FROM GODDESS OF THE SUN TO QUEEN OF HEAVEN by Hayley J. Arrington A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Women’s Spirituality Institute of Transpersonal Psychology Palo Alto, California June 8, 2012 I certify that I have read and approved the content and presentation of this thesis: ________________________________________________ __________________ Judy Grahn, Ph.D., Committee Chairperson Date ________________________________________________ __________________ Marguerite Rigoglioso, Ph.D., Committee Member Date Copyright © Hayley Jane Arrington 2012 All Rights Reserved Formatted according to the Publication Manual of the American Psychological Association, 6th Edition ii Abstract Celtic Solar Goddesses: From Goddess of the Sun to Queen of Heaven by Hayley J. Arrington Utilizing a feminist hermeneutical inquiry, my research through three Celtic goddesses—Aine, Grian, and Brigit—shows that the sun was revered as feminine in Celtic tradition. Additionally, I argue that through the introduction and assimilation of Christianity into the British Isles, the Virgin Mary assumed the same characteristics as the earlier Celtic solar deities. The lands generally referred to as Celtic lands include Cornwall in Britain, Scotland, Ireland, Wales, and Brittany in France; however, I will be limiting my research to the British Isles. I am examining these three goddesses in particular, in relation to their status as solar deities, using the etymologies of their names to link them to the sun and its manifestation on earth: fire. Given that they share the same attributes, I illustrate how solar goddesses can be equated with goddesses of sovereignty. Furthermore, I examine the figure of St.
  • Celtic Religions DATED: 17/05/2017

    Celtic Religions DATED: 17/05/2017

    MODULE CODE: HPCS4006 TITLE: Celtic Religions DATED: 17/05/2017 LEVEL: 4 CREDITS: 20 JACS CODE: Q500 AIM(S) To enable students to understand, and analyse the evidence for religious concepts and habitual practices in ‘Celtic-speaking’ regions across Europe between the 5th century BC and the 4th century AD To enable students to understand and engage with scholarly approaches to the study of rituals and religions in the ancient Celtic world To chart and analyse unity and diversity of religious concepts and practices in the ancient Celtic world LEARNING OUTCOMES Upon the successful completion of this module, the student should: display an understanding of and be able to analyse the diverse types of surviving evidence for Celtic religious activity between the 5th century BC and the 4th century AD; demonstrate a coherent knowledge of specific Celtic ‘religions’ and their religious ideas and practices; demonstrate a good understanding of the historical, social, political and religious contexts of Celtic religions, and how these affect our interpretation of religious practices and ideas; engage with modern scholarly approaches to Celtic religions and rituals, and relate this engagement to independent evaluations of the habitual and ritual practices of ancient religions, their thought-systems and their role(s) in ancient societies from the 5th century BC to the 4th century AD. INDICATIVE CONTENT Greek and Roman authors have painted a vivid picture of ‘Celtic religion’ in antiquity ever since their first encounter with ethnic groups whom they collectively called Keltoi or Galli. Classical works like Caesar’s ‘De Bello Gallico’ (Gallic Wars) are the source of our knowledge of Celtic religious practices, of priesthoods like the druids, and of the alleged human sacrifice practiced in Celtic societies.
  • ”Yksin Syntyi Väinämöinen”

    ”Yksin Syntyi Väinämöinen”

    0 ”Yksin syntyi Väinämöinen” Tarkastelussa Kalevalan Maailmansyntyruno Maaret Peltonen Kirjallisuuden kandidaatintutkielma Taiteiden ja kulttuurintutkimuksen laitos Jyväskylän yliopisto Ohjaaja: Anna Helle Opponentti: Hannamari Kilpeläinen Kevät 2016 1 SISÄLTÖ 1 Johdanto ................................................................................................. 2 2 Kalevalan synty ...................................................................................... 3 2.1 Runolaulajat ........................................................................................ 4 2.2 Runolaulajan maailma ......................................................................... 6 3 Myytit ja Kalevala .................................................................................. 6 4 Aineiston kuvaus ja analyysi ................................................................. 9 4.1 Aineiston kuvaus ................................................................................. 9 4.2 Aineiston analyysi ............................................................................... 11 5 Johtopäätökset ..................................................................................... 16 6 Päätäntö ................................................................................................ 17 Lähteet 2 1 Johdanto Tutkin kirjallisuuden kandidaatin tutkielmassani Kalevalan ja Raamatun välistä suhdetta ja yhteyttä. Etenen Kalevalan tutkimisessa myyttien kautta Raamattuun. Mielenkiintoni Kalevalan ja Raamatun väliseen yhteyteen on
  • Visits to Tuonela Ne of the Many Mythologies Which Have Had an In

    Visits to Tuonela Ne of the Many Mythologies Which Have Had an In

    ne of the many mythologies which have had an in­ fluence on Tolkien's work was the Kalevala, the 22000- line poem recounting the adventures of a group of Fin­ nish heroes. It has many characteristics peculiar to itself and is quite different from, for example, Greek or Germanic mythology. It would take too long to dis­ cuss this difference, but the prominent role of women (particularly mothers) throughout the book may be no­ ted, as well as the fact that the heroes and the style are 'low-brow', as Tolkien described them, as opposed to the 'high-brow' heroes common in other mytholog- les visits to Tuonela (Hades) are fairly frequent; and magic and shape-change- ing play a large part in the epic. Another notable feature which the Kaleva la shares with QS is that it is a collection of separate, but interrelated, tales of heroes, with the central theme of war against Pohjola, the dreary North, running through the whole epic, and individual themes in the separate tales. However, it must be appreciated that QS, despite the many influences clearly traceable behind it, is, as Carpenter reminds us, essentially origin­ al; influences are subtle, and often similar incidents may occur in both books, but be employed in different circumstances, or be used in QS simply as a ba­ sis for a tale which Tolkien would elaborate on and change. Ibis is notice­ able even in the tale of Turin (based on the tale of Kullervo), in which the Finnish influence is strongest. I will give a brief synopsis of the Kullervo tale, to show that although Tolkien used the story, he varied it, added to it, changed its style (which cannot really be appreciated without reading the or­ iginal ), and moulded it to his own use.
  • Laura Stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion

    Laura Stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion

    laura stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion Studia Fennica Folkloristica The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. It nowadays publishes literature in the fields of ethnology and folkloristics, linguistics, literary research and cultural history. The first volume of the Studia Fennica series appeared in 1933. Since 1992, the series has been divided into three thematic subseries: Ethnologica, Folkloristica and Linguistica. Two additional subseries were formed in 2002, Historica and Litteraria. The subseries Anthropologica was formed in 2007. In addition to its publishing activities, the Finnish Literature Society maintains research activities and infrastructures, an archive containing folklore and literary collections, a research library and promotes Finnish literature abroad. Studia fennica editorial board Anna-Leena Siikala Rauno Endén Teppo Korhonen Pentti Leino Auli Viikari Kristiina Näyhö Editorial Office SKS P.O. Box 259 FI-00171 Helsinki www.finlit.fi Laura Stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion Finnish Literature Society • Helsinki 3 Studia Fennica Folkloristica 11 The publication has undergone a peer review. The open access publication of this volume has received part funding via Helsinki University Library. © 2002 Laura Stark and SKS License CC-BY-NC-ND 4.0 International. A digital edition of a printed book first published in 2002 by the Finnish Literature Society. Cover Design: Timo Numminen EPUB: eLibris Media Oy ISBN 978-951-746-366-9 (Print) ISBN 978-951-746-578-6 (PDF) ISBN 978-952-222-766-9 (EPUB) ISSN 0085-6835 (Studia Fennica) ISSN 1235-1946 (Studia Fennica Folkloristica) DOI: http://dx.doi.org/10.21435/sff.11 This work is licensed under a Creative Commons CC-BY-NC-ND 4.0 International License.
  • Magic Songs of the West Finns, Volume 1 by John Abercromby

    Magic Songs of the West Finns, Volume 1 by John Abercromby

    THE PRE- AND PROTO-HISTORIC FINNS BOTH EASTERN AND WESTERN WITH THE MAGIC SONGS OF THE WEST FINNS BY THE HONOURABLE JOHN ABERCROMBY IN TWO VOLUMES VOL. I. 1898 Magic Songs of the West Finns, Volume 1 by John Abercromby. This edition was created and published by Global Grey ©GlobalGrey 2018 globalgreyebooks.com CONTENTS Preface The Value Of Additional Letters Of The Alphabet Full Titles Of Books Consulted And Referred To Illustrations Chapter 1. Geographical Position And Craniology Of The Finns Chapter 2. The Neolithic Age In Finland Chapter 3. Historical Notices Of Classical Authors Chapter 4. The Prehistoric Civilisation Of The Finns Chapter 5. The Third Or Iranian Period Chapter 6. Beliefs Of The West Finns As Exhibited In The Magic Songs 1 PREFACE In this country the term Finn is generally restricted to the natives of Finland, with perhaps those of Esthonia thrown in. But besides these Western Finns there are other small nationalities in Central and Northern Russia, such as the Erza and Mokša Mordvins, the Čeremis, Votiaks, Permians, and Zịrians, to whom the term is very properly applied, though with the qualifying adjective—Eastern. Except by Folklorists, little attention is paid in Great Britain to these peoples, and much that is written of them abroad finds no response here, the 'silver streak' acting, it would seem, as a non-conductor to such unsensational and feeble vibrations. Although the languages of the Eastern and Western Finns differ as much perhaps among themselves as the various members of the Aryan group, the craniological and physical differences between any two Finnish groups is very much less than between the Latin and the Teutonic groups, for instance.
  • Nile War Gods

    Nile War Gods

    NILE WAR GODS SampleChris Handforth file CREDITS SPECIAL THANKS TO Author: Chris Handforth Mom and Dad, for fostering and enduring my love Editor: Chris Handforth of mythology. Artists: Chris Handforth, publicdomainvectors.org, Meghan and Neall, for introducing me to Scion. Pixabay.com, Scion Art Packs Alex. Team Scion will miss you. Rest in Peace. © 2019 Onyx Path Publishing. All rights reserved. References to other copyrighted material in no way constitute a challenge to the respective copyright holders of that material. “Scion” and all characters, names, places, and text herein are copyrighted by Onyx Path Publishing. This product was created under license. STORYPATH SYSTEM, STORYPATH NEXUS COMMUNITY CONTENT PROGRAM, and all related game line terms and logos are trademarks of Onyx Path Publishing. All setting material, art, and trade dress are the property of Onyx Path Publishing. www.theonyxpath.com SampleThis work contains material that is copyright Onyx Path Publishing. file Such material is used with permission under the Community Content Agreement for Storypath Nexus Community Content Program. All other original material in this work is copyright 2019 by Christopher Handforth and published under the Community Content Agreement for Storypath Nexus Community Content Program. 3 NILE WAR GODS at least one tucked into their high-quality garments. While Anhur is a flurry of violence and action in a fight, he is -pa NILE WAR GODS tient and calculating before battles begin. He insists Gods elcome to the Storypath Nexus! This supplement and mortals respect him in all matters; his temper is short Wexamines three additional Gods from the Netjer when he feels unappreciated.
  • Myths and Legends of the Celtic Race by Thomas William Rolleston

    Myths and Legends of the Celtic Race by Thomas William Rolleston

    The Project Gutenberg EBook of Myths and Legends of the Celtic Race by Thomas William Rolleston This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Myths and Legends of the Celtic Race Author: Thomas William Rolleston Release Date: October 16, 2010 [Ebook 34081] Language: English ***START OF THE PROJECT GUTENBERG EBOOK MYTHS AND LEGENDS OF THE CELTIC RACE*** MYTHS & LEGENDS OF THE CELTIC RACE Queen Maev T. W. ROLLESTON MYTHS & LEGENDS OF THE CELTIC RACE CONSTABLE - LONDON [8] British edition published by Constable and Company Limited, London First published 1911 by George G. Harrap & Co., London [9] PREFACE The Past may be forgotten, but it never dies. The elements which in the most remote times have entered into a nation's composition endure through all its history, and help to mould that history, and to stamp the character and genius of the people. The examination, therefore, of these elements, and the recognition, as far as possible, of the part they have actually contributed to the warp and weft of a nation's life, must be a matter of no small interest and importance to those who realise that the present is the child of the past, and the future of the present; who will not regard themselves, their kinsfolk, and their fellow-citizens as mere transitory phantoms, hurrying from darkness into darkness, but who know that, in them, a vast historic stream of national life is passing from its distant and mysterious origin towards a future which is largely conditioned by all the past wanderings of that human stream, but which is also, in no small degree, what they, by their courage, their patriotism, their knowledge, and their understanding, choose to make it.
  • The Celtic Encyclopedia, Volume V

    The Celtic Encyclopedia, Volume V

    7+( &(/7,& (1&<&/23(',$ 92/80( 9 T H E C E L T I C E N C Y C L O P E D I A © HARRY MOUNTAIN VOLUME V UPUBLISH.COM 1998 Parkland, Florida, USA The Celtic Encyclopedia © 1997 Harry Mountain Individuals are encouraged to use the information in this book for discussion and scholarly research. The contents may be stored electronically or in hardcopy. However, the contents of this book may not be republished or redistributed in any form or format without the prior written permission of Harry Mountain. This is version 1.0 (1998) It is advisable to keep proof of purchase for future use. Harry Mountain can be reached via e-mail: [email protected] postal: Harry Mountain Apartado 2021, 3810 Aveiro, PORTUGAL Internet: http://www.CeltSite.com UPUBLISH.COM 1998 UPUBLISH.COM is a division of Dissertation.com ISBN: 1-58112-889-4 (set) ISBN: 1-58112-890-8 (vol. I) ISBN: 1-58112-891-6 (vol. II) ISBN: 1-58112-892-4 (vol. III) ISBN: 1-58112-893-2 (vol. IV) ISBN: 1-58112-894-0 (vol. V) Library of Congress Cataloging-in-Publication Data Mountain, Harry, 1947– The Celtic encyclopedia / Harry Mountain. – Version 1.0 p. 1392 cm. Includes bibliographical references ISBN 1-58112-889-4 (set). -– ISBN 1-58112-890-8 (v. 1). -- ISBN 1-58112-891-6 (v. 2). –- ISBN 1-58112-892-4 (v. 3). –- ISBN 1-58112-893-2 (v. 4). –- ISBN 1-58112-894-0 (v. 5). Celts—Encyclopedias. I. Title. D70.M67 1998-06-28 909’.04916—dc21 98-20788 CIP The Celtic Encyclopedia is dedicated to Rosemary who made all things possible .
  • Names from Demotic Egyptian Sources

    Names from Demotic Egyptian Sources

    Names from Demotic Egyptian Sources 2nd Edition by Daniel L Lind (Sneferu sa Djedi mewetif Merit) Introduction Registration of ancient Egyptian names is a relatively new thing in the SCA. As of July 2015 names recorded in either demotic script or Coptic became registerable with the SCA College of Arms. The full decision on the subject can be read at the following link: http://heraldry.sca.org/loar/2015/07/15-07lar.html#57 This article only attempts to address names and name patterns recorded in demotic script. Names and name patterns recorded in Coptic are found elsewhere. Names and name patterns found in the first edition of this article were taken from the book Oriental Institute Hawara Papyri Demotic and Greek Texts from an Egyptian Family Archive in the Fayum (Fourth to Third Century BC) by George R Hughes and Richard Jasnow with a contribution by James G. Keenan. This second edition adds names from the Catalog of the Demotic Texts in the Brooklyn Museum by George R Hughes. This edition adds two hundred and eighty three additional names for a total of three hundred and seventy five along with sections on unisex names. There are also corrections to several translation errors found in the previous edition. The data on frequency of names has been expanded to include citations in hieroglyphs, hieratic, Greek, Coptic, and Latin. This intended to more accurately show the popularity of the various names in their period context . Data for this change comes from the Trismegistos database. A few names included herein are taken directly from Trismegistos without reference to the aforementioned books.
  • The Songlands of the Kalevala

    The Songlands of the Kalevala

    © I.K. INHA JUMINKEKO In Kainuu, the trees reach up to the sky and the dappled light filters down through their branches. The murmuring of forest streams and the soothing hum of the verdant forest greet you and lead you to the mystical beauty of this northern wilder- ness. It is here you find the inspiration for the Finnish national epic, The Kalevala. The Kalevala is the Finnish national epic compiled from old Finnish ballads, lyrical songs, and oral poetry, all part of Finn- ish tradition. The Kalevala was compiled by Elias Lönnrot who published the folk material in two editions. Kalevala, the dwelling place of the poem’s chief characters, is a poetic LOCAL DELICACIES name for Finland, meaning “land of heroes.” The leader of the “sons of Kaleva” is the wise old Väinämöinen, a powerful sage with intuitive powers, who is a master of the kantele, a Finnish stringed instrument. In the Songlands of the Kalevala, you tread the paths once tak- en by Elias Lönnrot, and witness first hand where the Karelian artists of the Kalevala found their inspiration. Kuhmo brings the Kalevala to life, with history and modernity living side by side. Kuhmo is a UNESCO City of Literature be- ROWING A cause of the Kalevala. Maybe you will be the one who finally CHURCH BOAT solves the great riddle of our national epic: “Goes round the sun, goes round the moon, but cannot go round juminkeko.” Could it really be about Polaris? You may reflect on this conundrum whilst enjoying a tradition- al Kalevala dinner and learning about fishing lures and ancient hunting rhymes.
  • Seven Stages of Womanhood: a Contemporary Healing Ritual from the Finnish Mythology of the Kalevala

    Seven Stages of Womanhood: a Contemporary Healing Ritual from the Finnish Mythology of the Kalevala

    SEVEN STAGES OF WOMANHOOD: A CONTEMPORARY HEALING RITUAL FROM THE FINNISH MYTHOLOGY OF THE KALEVALA Sirkku M. Sky Hiltunen Virtasalmi, Finland Washington, D.C. ABSTRACT: The purpose of this article is to introduce a healing ritual, which is inspired by and draws from the ancient Finnish epic Kalevala’s poetry of affirmations and its seven stages of womanhood. The seven stages are metaphors for female ego stages of maiden, wife, mother, crone, sage, warrior, and heal- er. Participants select these ego stages for cycles of affirmations, which are laments, charms, positive affirmations, affirmations of transcendence, affirmations of transformation, and prayers. The healing components of the ritual incorporate interpretive frames from Baldwin’s transactional system and the author’s differentiation of personal, transpersonal, and universal perspectives. The larger context of the oral tradition, the “poetry of affirmations” that gave birth to the Kalevala, is presented. The traditional mythological figures of the Kalevala exemplify the seven stages of womanhood and are guides for inspir- ing imagination and free associations among participants in a healing ritual. The procedure for the ritu- al is outlined, followed by concluding observations. The wisdom and healing practices of ancient cultures were often transmitted orally. The rituals and chants that passed these practices on were imbued with the living power of direct oral expression. Shamans, spiritual heroes, and heroines of sung sto- ries also acknowledged the power of chanted poetry. As written languages were developed and literacy among ancient peoples increased, the power and efficacy of the ancient traditions, which depended on oral transmission, was all but lost.