Chaos in the Old World Free

Total Page:16

File Type:pdf, Size:1020Kb

Chaos in the Old World Free FREE CHAOS IN THE OLD WORLD PDF Fantasy Flight Games | none | 01 Jan 2015 | Fantasy Flight Games | 9781589946514 | English | United States Old Chaos | Dark Souls 2 Wiki Chaos in the Old World makes you a god. Yet, as you and your fellow powers of Chaos seek domination by corruption and conquest, you must vie Chaos in the Old World only against each other, but also against the desperate denizens of the Old World Chaos in the Old World fight to banish you back to the maelstrom of the Realm of Chaos. Chaos in the Old World features three ways to win, and gives you an unparalleled opportunity to reshape the world in your image. Every turn you corrupt the landscape, dominating its inhabitants, and battle with the depraved followers of rival gods. Each god has a unique deck of gifts and abilities, and can upgrade their followers into deadly foes. Summon forth living manifestations of Chaos, debased and hidden cultists, and the horrifying greater daemons - beings capable of destroying near everything in their path. Sign In Don't have an account? Start a Wiki. Chaos in the Old World is a board game for players set in the Warhammer Fantasy setting. Khorne, the Blood God, the Skulltaker, lusts for death and battle. Nurgle, the Plaguelord, the Father of Corruption, luxuriates in filth Chaos in the Old World disease. Tzeentch, the Changer of Ways, the Great Conspirator, plots the fate of the universe. Slaanesh, the Prince of Pleasure and Pain, the Lord of Temptations, lures even the most steadfast to his six deadly seductions. Categories :. Cancel Save. Steam Workshop::Chaos in the Old World - Master Edition It may also mean space, the expanse of air, the nether abyss or infinite darkness. The same term has also been extended to parallel concepts in the Middle East and North Africa, such as the abstract conflict of ideas in the Egyptian duality of Maat and Isfet or the Chaos in the Old World of Horus and Set. The term may refer to a state of non-being prior to creation [9] [10] or to a formless state. This model of a primordial state of matter has been opposed by the Church Fathers from the 2nd century, who posited a creation ex nihilo by an omnipotent God. In modern biblical studiesthe Chaos in the Old World chaos is commonly used in the context Chaos in the Old World the Torah and their cognate narratives in Ancient Near Eastern mythology more generally. Hesiod and the Pre-Socratics use the Greek term in the context of cosmogony. Hesiod's Chaos has been interpreted as either "the gaping void above the Earth created when Earth and Sky are separated from their primordial unity" or "the gaping space below the Earth on Chaos in the Old World Earth rests. In Hesiod 's TheogonyChaos was the first thing to exist: "at first Chaos came to be" or was[20] but next possibly out of Chaos came GaiaTartarus and Eros elsewhere the son of Aphrodite. The notion of the temporal infinity was familiar to the Greek mind from remote antiquity in the religious conception of immortality. They believed that the world arose out from a primal unity, and that this substance was the permanent base of all its being. Anaximander claims that the origin is apeiron the unlimiteda divine and perpetual substance less definite than the common elements. Everything is generated from apeironand must return there according to necessity. The lower limit Chaos in the Old World down to the "apeiron" i. At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Chaos in the Old World, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did not exist until Eros had brought together all the ingredients of the world, and from their marriage Heaven, Ocean, Earth and the imperishable race of blessed gods sprang into being. Thus our origin Chaos in the Old World very much older than that of the dwellers in Olympus. We [birds] are the offspring of Eros; there are a thousand proofs to show it. We have wings and we lend assistance to lovers. How many handsome youths, who had sworn to remain insensible, have opened their thighs because of our power and have yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock. Aristotle understands chaos as something that exists independently of bodies and without which no perceptible bodies can exist. Fifth-century Orphic cosmogony had a "Womb of Darkness" in which the Wind lay a Cosmic Egg whence Eros was hatched, who set the universe in motion. In Hawaiian folklorea triad of deities known as the Ku-Kaua-Kahi AKA "Fundamental Supreme Unity" were said to have existed prior to and during Chaos ever since eternity, or put in Hawaiian terms, mai ka po maimeaning 'from the time of night, darkness, Chaos'. They eventually broke the surrounding Po 'night' and light entered the universe. Next the group created three heavens for dwelling areas together with Chaos in the Old World earth, Sun, Moon, stars and assistant spirits. The Greco-Roman tradition of prima materianotably including the 5th and 6th century Orphic cosmogony, was merged with biblical notions Tehom in Christianity and inherited by alchemy and Renaissance magic. The cosmic egg of Orphism was taken as the raw material for the alchemical magnum opus in early Greek alchemy. The first stage of the process of producing the philosopher's stonei. Because of association with the Genesis creation narrative Chaos in the Old World, where "the Spirit of God moved upon the face of the waters" Gen. Ramon Llull — wrote a Liber Chaosin which he identifies Chaos as the primal form or matter created by God. Swiss alchemist Paracelsus — uses chaos synonymously with "classical element" because the primeval chaos is imagined as a formless congestion of all elements. Paracelsus thus identifies Earth Chaos in the Old World "the chaos of the gnomi ", i. The term gas in chemistry was coined by Dutch chemist Jan Baptist van Helmont in the 17th century directly based on the Paracelsian notion of chaos. The term chaos has been adopted in modern comparative mythology and religious studies as referring to the primordial state before creation, strictly combining two separate notions of primordial waters or a primordial darkness from which a new order emerges and a primordial state as a merging of opposites, such as heaven and earth, which must be separated by a creator deity in an act of cosmogony. Use of chaos in the derived sense of "complete disorder or confusion" first appears in Elizabethan Early Modern Englishoriginally implying satirical exaggeration. From Wikipedia, the free encyclopedia. Void state Chaos in the Old World the creation of the universe or cosmos in the Greek creation myths. This article is about the concept of Chaos in cosmogony. For other uses, see Chaos. Chaos by George Frederic Watts. Proto-Indo-European mythology Perkwunos vs. Leviathan YHWH vs. Rahab Christian mythology Christ vs. Satan Saint George vs. Herensuge [nb 1] Norse mythology Thor vs. Veles Dobrynya Nikitich vs. Zmey Gorynych Hittite mythology Tarhunt vs. Illuyanka Hurrian mythology Teshub vs. Ullikummi Greek mythology Zeus vs. Typhon Heracles vs. Vritra Krishna vs. Xiangliu of Gong Gong Babylonian mythology Marduk vs. Tiamat Egyptian mythology Ra vs. Apep Atum vs. Nehebkau Japanese mythology Susanoo no Mikoto vs. Yamata no Orochi Aztec mythology Tezcatlipoca and Quetzalcoatl vs. Further information: Prima materia. Most, p. BeekesEtymological Dictionary of GreekBrill,pp. Online Etymology Dictionary. Cambridge University Press. Archived from the original on Moorton, Jr. Retrieved Tripp, p. Caldwell, p. Later writers commonly make Eros the son of Aphrodite and Aresthough several other parentages are also given, Gantzpp. In: Kirchhoff, Thomas ed. Metamorphoses1. FabulaePrefacetranslated by Smith and Trzaskoma, p. According to Bremmerp. It begins as follows: Ex Caligine Chaos. Darkness probably did occur in a cosmogonic poem of Alcman, but it seems only fair to say that it was not prominent in Greek cosmogonies. Hawaiian Folk Tales. Ancient Greek deities by affiliation. Eos Helios Selene. Asteria Leto Lelantos. Astraeus Pallas Perses. Atlas Epimetheus Menoetius Prometheus. Dike Eirene Eunomia. Bia Kratos Nike Zelos. Alecto Megaera Tisiphone. Alexiares and Anicetus Aphroditus Enyalius Palaestra. Authority control LCCN : sh Namespaces Article Talk. Views Read Edit View history. Help Chaos in the Old World to edit Community portal Recent changes Upload file. Download as PDF Printable version. Wikimedia Commons. Part of a Mythology series on. Comparative mythology of sea serpentsdragons and dragonslayers. Myths Proto-Indo- European mythology Perkwunos vs. Mythology portal. LCCN : sh Old World | Warhammer Wiki | Fandom Home Discussions Workshop Market Broadcasts. Change language. Install Steam. Tabletop Simulator Store Page. It is only visible to you. If you believe your item has been removed by mistake, please contact Steam Support. This item is incompatible with Tabletop Simulator. Please see the instructions page for reasons why this item might not work within Tabletop Simulator. This item will only be visible to you, admins, and anyone marked as a creator. This item will only be visible in searches to you, your friends, and admins. Description Discussions 0 Comments 38 Change Notes.
Recommended publications
  • Voices of Feminism Oral History Project: Roma, Catherine
    Voices of Feminism Oral History Project Sophia Smith Collection, Smith College Northampton, MA CATHERINE ROMA Interviewed by JOYCE FOLLET June 19 and 20, 2005 Northampton, Massachusetts This interview was made possible with generous support from the Ford Foundation. © Sophia Smith Collection 2006 Sophia Smith Collection Voices of Feminism Oral History Project Narrator Catherine Roma was born in Philadelphia January 29, 1948, the youngest of three children of Italian-born parents. Her mother completed high school and, once married, was a community volunteer. Her father graduated from Princeton University and Temple Law School, but when his own father died young, he left legal practice to run the family’s barbershops in Philadelphia and other East Coast railroad terminals. Practicing Catholics, Catherine’s parents sent her to Germantown Friends School K-12; she remains a Convinced Friend. In the late 1960s and early 1970s, Roma earned a BA in music and an MM in Choral Conducting at the University of Wisconsin-Madison, where she became involved in socialist-feminist politics and began organizing a feminist choral group in 1974. Returning to Philadelphia the following year to teach music at Abington Friends School, she organized and conducted Anna Crusis, the first feminist women’s choir in the US. In 1983 she undertook the doctorate in musical arts at the University of Cincinnati, where she founded MUSE, the community chorus she continues to lead. Under Roma’s leadership, MUSE is a vital group in what has become a national and international grassroots movement of women’s choruses. MUSE is recognized as a model anti-racist community organization and a progressive force in Cincinnati politics.
    [Show full text]
  • Nemesis Free
    FREE NEMESIS PDF Jo Nesbo | 501 pages | 28 Feb 2012 | HarperCollins Publishers Inc | 9780062119698 | English | New York, NY, United States Nemesis | Definition of Nemesis by Merriam-Webster The difference Nemesis these two words may be subtle Nemesis Third Reich met its nemesis as much here as Nemesis had—albeit in Nemesis greater numbers—at Stalingrad. Neither her Nemesis nor her Nemesis are Nemesis the slurred words I can make out. The nemesis that emerges most potently is that of reality TV. So watching him get abruptly fired in order to prove a point to nemesis Liz Lemon was heartbreaking. Roth's sentences are so good, from Goodbye, Columbus to Nemesisbut the force and beauty of his late work merits special praise. I suppose it is a sort of nemesis Nemesis wit; the skidding of a wheel in the Nemesis of its speed. He had not been made soft by the nemesis that laid him by the heels. If that mechanic had read the Greek tragedians he would have known that Nemesis must Nemesis come soon. And if we ever feel that we Nemesis unjustly—well, Nemesisthe slow but the sure, will make it up to us in the end. Thus equipped, the Nemesis proceeded on her voyage, and was found to derive great assistance from this new contrivance. In Nemesis mythologythe Greek goddess of vengeance. See how many words from the week of Oct 12—18, you get right! Words nearby nemesis Nemean GamesNemean lionNemerovnemerteannemesia Nemesis, nemesisnemine contradicentenemine dissentienteNemesisnemo me impune lacessitnemophila. Cardi B. And, of course, Nemesis goings on in Washington D.
    [Show full text]
  • From Indo-European Dragon Slaying to Isa 27.1 a Study in the Longue Durée Wikander, Ola
    From Indo-European Dragon Slaying to Isa 27.1 A Study in the Longue Durée Wikander, Ola Published in: Studies in Isaiah 2017 Document Version: Publisher's PDF, also known as Version of record Link to publication Citation for published version (APA): Wikander, O. (2017). From Indo-European Dragon Slaying to Isa 27.1: A Study in the Longue Durée. In T. Wasserman, G. Andersson, & D. Willgren (Eds.), Studies in Isaiah: History, Theology and Reception (pp. 116- 135). (Library of Hebrew Bible/Old Testament studies, 654 ; Vol. 654). Bloomsbury T&T Clark. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 LIBRARY OF HEBREW BIBLE/ OLD TESTAMENT STUDIES 654 Formerly Journal of the Study of the Old Testament Supplement Series Editors Claudia V.
    [Show full text]
  • General Introduction Hesiod and His Poems
    General Introduction Hesiod and His Poems The Theogony is one of the most important mythical texts to survive from antiquity, and I devote the first section of this translation to it. It tells of the creation of the present world order under the rule of almighty Zeus. The Works and Days, in the second section, describes a bitter dispute between Hesiod and his brother over the disposition of their father’s property, a theme that allows Hesiod to range widely over issues of right and wrong. The Shield of Herakles, whose centerpiece is a long description of a work of art, is not by Hesiod, at least most of it, but it was always attributed to him in antiquity. It is Hesiodic in style and has always formed part of the Hesiodic corpus. It makes up the third section of this book. The influence of Homer’s poems on Greek and later culture is inestima- ble, but Homer never tells us who he is; he stands behind his poems, invisi- ble, all-knowing. His probable contemporary Hesiod, by contrast, is the first self-conscious author in Western literature. Hesiod tells us something about himself in his poetry. His name seems to mean “he who takes pleasure in a journey” (for what it is worth) but in the Works and Days he may play with the meaning of “he who sends forth song.” As with all names—for example, Homer, meaning “hostage,” or Herodotus, meaning “a warrior’s gift”—the name of a poet may have nothing to do with his actual career.
    [Show full text]
  • On Program and Abstracts
    INTERNATIONAL ASSOCIATION FOR COMPARATIVE MYTHOLOGY & MASARYK UNIVERSITY, BRNO, CZECH REPUBLIC TENTH ANNUAL INTERNATIONAL CONFERENCE ON COMPARATIVE MYTHOLOGY TIME AND MYTH: THE TEMPORAL AND THE ETERNAL PROGRAM AND ABSTRACTS May 26-28, 2016 Masaryk University Brno, Czech Republic Conference Venue: Filozofická Fakulta Masarykovy University Arne Nováka 1, 60200 Brno PROGRAM THURSDAY, MAY 26 08:30 – 09:00 PARTICIPANTS REGISTRATION 09:00 – 09:30 OPENING ADDRESSES VÁCLAV BLAŽEK Masaryk University, Brno, Czech Republic MICHAEL WITZEL Harvard University, USA; IACM THURSDAY MORNING SESSION: MYTHOLOGY OF TIME AND CALENDAR CHAIR: VÁCLAV BLAŽEK 09:30 –10:00 YURI BEREZKIN Museum of Anthropology and Ethnography & European University, St. Petersburg, Russia OLD WOMAN OF THE WINTER AND OTHER STORIES: NEOLITHIC SURVIVALS? 10:00 – 10:30 WIM VAN BINSBERGEN African Studies Centre, Leiden, the Netherlands 'FORTUNATELY HE HAD STEPPED ASIDE JUST IN TIME' 10:30 – 11:00 LOUISE MILNE University of Edinburgh, UK THE TIME OF THE DREAM IN MYTHIC THOUGHT AND CULTURE 11:00 – 11:30 Coffee Break 11:30 – 12:00 GÖSTA GABRIEL Georg-August-Universität Göttingen, Germany THE RHYTHM OF HISTORY – APPROACHING THE TEMPORAL CONCEPT OF THE MYTHO-HISTORIOGRAPHIC SUMERIAN KING LIST 2 12:00 – 12:30 VLADIMIR V. EMELIANOV St. Petersburg State University, Russia CULTIC CALENDAR AND PSYCHOLOGY OF TIME: ELEMENTS OF COMMON SEMANTICS IN EXPLANATORY AND ASTROLOGICAL TEXTS OF ANCIENT MESOPOTAMIA 12:30 – 13:00 ATTILA MÁTÉFFY Hacettepe University, Ankara, Turkey & Georg-August-Universität Göttingen,
    [Show full text]
  • The Salt Daemon
    Journal of Jungian Scholarly Studies 22 Vol. 12, No. 1, 2017 The Salt Daemon Susan Courtney, Ph.D.* Jung’s inquiry into the interconnectivity of psyche and matter and body and soul included alchemical studies and his psychoid theory, which was loosely based on the dynamics of the electromagnetic field. Using Jung’s presentational methodology in which psyche and physis are held evenly, this study presents salt as a liminal, psychophysical substance animating body and soul, world and anima mundi. Salts dissociate in the solutions of the body and sea, creating the electrolytic spark of life, just as alchemical sal in solutio signals a dissociative, incoherent yet psychoactive state, which seeks recrystallization—coagulatio or coherence. The rhythmic movement between incoherence and coherence is self-organized by a fieldlike guiding force of the psychoid that I call the salt daemon, which is entangled with other such salt spirits. The salt daemon’s alternation between uneasiness and calm—the sensate conscience— works toward increasingly differentiated body-soul coherence: the alchemical sal sapientiae, embodied wisdom. Several years ago, I followed the Clackamas River toward its source in the Cascade Range of Oregon, hoping to find in this wilderness a living image evoking the unity of psyche and matter—a mysterium to which Jung had devoted much of his career. While I sat in quiet contemplation, I heard the word salt, in a faint, feminine voice, rise like a mist from the river, and an image moved across my mind’s eye of salts leaching from the clay embankment and sparking and flashing in the flow of water.
    [Show full text]
  • Shaushka, the Traveling Goddess Graciela GESTOSO SINGER
    Shaushka, the Traveling Goddess Graciela GESTOSO SINGER Traveling gods and goddesses between courts was a well-known motif in the ancient Near East. Statues of gods and goddesses served as symbols of life, fertility, healing, prosperity, change, alliances and sometimes represented the “geographical” integration or the “ideological” legitimization of a territory. The Amarna Letters reveal the jour- ney of the goddess Shaushka to the Egyptian court of Amenhotep III. Akkadian, Hurrian, Hittite, and Ugaritic texts reveal the role played by this goddess in local pantheons, as well as in various foreign courts during the second millennium BCE. She was known as the goddess of war, fertility and healing and statues of the goddess were used in rituals performed before military actions, to heal diseases, to bless marriage alliances and assist births. This pa- per analyses the role of this traveling goddess in the Egyptian court of Amenhotep III. El viaje de estatuas de dioses y diosas entre cortes de grandes reyes fue un recurso conocido en el Cercano Oriente antiguo. En la Antigüedad, las estatuas de ciertos dioses y diosas fueron símbolos de vida, fertilidad, curación, prosperidad, cambio, alianzas y, en algunos casos, representaron la integración “geográfica” o la legiti- mación “ideológica” de un territorio. Las Cartas de El Amarna revelan el viaje de la estatua de la diosa Shaushka hacia la corte egipcia durante el reinado de Amenhotep III. Textos acadios, hurritas, hititas y ugaríticos indican el rol cumplido por esta diosa en panteones locales, así como en diversas cortes extranjeras durante el II milenio a.e. Fue reconocida como la diosa de la guerra, fertilidad y curación.
    [Show full text]
  • Universal War Version 1.7 Better Looking Edition
    Universal War Version 1.7 Better Looking Edition The Universal War I haven’t much time to recount any ridiculous histories before our time runs short, little Human. I will explain what I can. I will start at the beginning. After GOD died by his own hand Heaven was left empty and the OLD LAW was slowly abandoned by the Angels. The Demiurges, the only children of GOD, rebuilt the great works of Heaven. All 7,777,777,777 worlds were connected and for a time they were content to remain apart. They learned many secrets from the universe and lived in enlightenment and virtuous philosophy. It was not to last, of course. Their hunger grew. The Demiurges were warriors, not fat poets. They built weapons so great and powerful that reality itself was torn apart. With the order of the Angels gone, the Demiurges were free to do as they pleased and soon the Age of Prosperity led to the Age of Conquest. Wealth bred indulgence and want. Want… the curse of life itself. So began The Universal War. 7,777,777,777 universes burned. Worlds burned. And they went mad. You wouldn’t understand it Human. One must see it but you will see it soon. The Universal War ended when the Prime Angels intervened. The OLD LAW was upheld but it was far too late… Vigintillions were slaughtered and entire galaxies were lost forever. The God Gates were shut down and the ancient secrets of the Universe were lost. How quickly they forget. That was 500,000,000 years ago.
    [Show full text]
  • Hesiod Theogony.Pdf
    Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on.
    [Show full text]
  • Studies in Early Mediterranean Poetics and Cosmology
    The Ruins of Paradise: Studies in Early Mediterranean Poetics and Cosmology by Matthew M. Newman A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Studies) in the University of Michigan 2015 Doctoral Committee: Professor Richard Janko, Chair Professor Sara L. Ahbel-Rappe Professor Gary M. Beckman Associate Professor Benjamin W. Fortson Professor Ruth S. Scodel Bind us in time, O Seasons clear, and awe. O minstrel galleons of Carib fire, Bequeath us to no earthly shore until Is answered in the vortex of our grave The seal’s wide spindrift gaze toward paradise. (from Hart Crane’s Voyages, II) For Mom and Dad ii Acknowledgments I fear that what follows this preface will appear quite like one of the disorderly monsters it investigates. But should you find anything in this work compelling on account of its being lucid, know that I am not responsible. Not long ago, you see, I was brought up on charges of obscurantisme, although the only “terroristic” aspects of it were self- directed—“Vous avez mal compris; vous êtes idiot.”1 But I’ve been rehabilitated, or perhaps, like Aphrodite in Iliad 5 (if you buy my reading), habilitated for the first time, to the joys of clearer prose. My committee is responsible for this, especially my chair Richard Janko and he who first intervened, Benjamin Fortson. I thank them. If something in here should appear refined, again this is likely owing to the good taste of my committee. And if something should appear peculiarly sensitive, empathic even, then it was the humanity of my committee that enabled, or at least amplified, this, too.
    [Show full text]
  • Nudity and Music in Anatolian Mythological Seduction Scenes and Iconographic Imagery
    Ora Brison Nudity and Music in Anatolian Mythological Seduction Scenes and Iconographic Imagery This essay focuses on the role of Anatolian music in erotic and sexual contexts — especially of its function in mythological seduction scenes. In these scenes, music is employed as a means of enhancing erotic seduction. A number of cultic, sexual iconographic representations associated with musical instruments and performers of music will also be discussed. Historical Background Most of the data on the music culture of the Anatolian civilizations comes from the Old Hittite and Hittite Imperial periods, dating from 1750 to 1200 bce, though some data comes from the Neo-Hittite period, namely 1200 to 800 bce.1 The textual sources relate mainly to religious state festivals, ceremonies and rituals. It is likely that Hittite music culture reflected the musical traditions of the native Anatolian cultures — the Hattians2 — as well as the influences of other migrating ethnic groups, such as the Hurrians3 or the Luwians,4 who settled in Anatolia. Hittite music culture also shows the musical influence of and fusion with the neighboring major civilizations: Mesopotamia, Egypt and the Aegean (Schuol 2004: 260). Our knowledge of Anatolian music, musical instruments, musicians, singers and performers is based on extensive archaeological evidence, textual and visual, as well as on recovered pieces of musical artifacts. Much of the data has been collected from the corpus of religious texts and cultic iconographic representations. Nevertheless, we can assume that music, song and dance played a significant role not only in reli- gious practices, but also in many aspects of daily life (de Martino 1995: 2661).
    [Show full text]
  • The Spirit Mercurius of Rabelais
    University of Richmond UR Scholarship Repository Master's Theses Student Research 5-1977 The pirS it Mercurius of Rabelais Dorothy S. Wyatt Follow this and additional works at: http://scholarship.richmond.edu/masters-theses Part of the French and Francophone Language and Literature Commons Recommended Citation Wyatt, Dorothy S., "The pS irit Mercurius of Rabelais" (1977). Master's Theses. 1272. http://scholarship.richmond.edu/masters-theses/1272 This Thesis is brought to you for free and open access by the Student Research at UR Scholarship Repository. It has been accepted for inclusion in Master's Theses by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. THE SPIRIT MERCURIUS OF RABELAIS BY DOROTHY S. WYATT A THESIS SUBMITTED TO THE GRADUATE FACULTY OF THE UNIVmSITY OF RICHMOND IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN FRENCH MA.Y 1977 The purpose of this paper is to investigate the presence of salt and Mercurius in Rabelais' Gargantua and Pantagruel. This element and this alchemical personification of the process of transformation will be viewed in light of works of psychoanalysis and alchemical symbolism by c. G. Jung. To broach a study of this type implies an overlap of psychoanalytical theory and critical literary theory. This study is being done in order to ascertain the conscious and subconscious influence of the author. Psychoanalytical approaches to works of world literature are not unheard of. Freudian interpretation of French literature in particular is evidenced in works such as A Reading of Proust by Wallace Fowlie and Memories and Dreamss A Freudian Look at Proust by Barbara Baroody.
    [Show full text]